A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 14

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 14

p. 224VERSE 13. But evill men and Seducers shall waxe worse and worse, deceiving and being deceived.

THe Adversative Particle, But, seems to make this Verse opposite to the former; where the Apostle by a Prolepsis prevents an Objection. Whereas some might say, Sir, you have told us that persecution and trouble is …he lot of Gods servants, but you have not told us what shall be the condition of wicked men. Yes, sayes the Apostle, I shall now tell you. Evill men and Seducers shall grow worse and worse q. d. As good men profit by the Crosse and grow better, so wicked men have their progresse, they go forward but 'tis in wickednesse, they become Graduates in the Devils Schoole, proceeding from evill to worse, and from errour to errour, till they become perfect Schollars in the Devils Schoole. They prosper for a time, and have successe in their lewd practises, deceiving others, and being deceived themselves by the Devil. Hence we may Observe, that prosperous wickednesse is worse then afflicted godlinesse. But of this in the close of the verse. In this verse we have a lively description of the Impostors and Seducers of the last times.

The Apostle tells us

1. They will be evill men.

2. They will be Juglers and Deceivers.

3. They will be such as grow worse and worse.

4. They will Actively deceive others, and Passively they shall be deceived themselves.

1. Seducers are foreign mali, evil men, (i. e.) such as are given to all manner of vices, molesting the godly for their godlinesse, and raising up persecution against them.foreign sunt scelerati non simpliciter foreign mal…, sed qui foreign bonis & piis exhibent; homines molesti, digni qui malè pereant. Aretius. These offend not through weakness but wilfulness, not through infirmity but obstinacy, they sit in the seat of scorners, and have left off to understand or do good. Psal. 36.3. these are unreasonable and wicked men. 2 Thes. 3.2. and if we observe it, we shall see that the seducers of our time are generally wicked men, such as are led by some raigning lust, as Pride, Self-conceit, Covetousnesse, Hypocrisy, Uncleannesse, &c. and for this God gives them up to the efficacy of error in his just judgement, punishing one sin with another. [but of this before in the observations on verse 8.]

And Seducers.

Hendyadis.Q. d. Evill men who are Seducers, or amongst all evill men, especially Seducers shall wax worse and worse; so I find the Particle foreign to be used exegetically,foreign vim habet interdum exegeticam & interpretativam. Piscator. foreign, imp…stor, incantator, praestigiator, qui p…aestigiis aliorum, p…aestringit oculos & fall…t, à verb… foreign, incanto, …ascino: vel à foreign clamor luctuosus, sit enim foreign sive incantio cum clamore quodam luctuoso. L…ke …ur Quakers, Howling before they speak. and by way of explanation. So Gal. 1.4. Ephes. 4.20. C los. 2.2. 1 Cor. 15.24. 1 Thes. 2.11. To God and the Father (i. e.) to God the Father. The word foreign is diversly rendred, our Translators render it, Seducers, the Geneva deceivers, D. Hammond Sorcerers, the Original will bear all these; though most properly it signify a Jugler, Inchanter, one that by any crafty packing p. 225or conveiance beguiles men with false colours, flatteries, and illusions: as the Magi…ians of Pharaoh deluded him with jugling tricks and empty shews, in which were no reality, but meer delusions; and as Juglers deceive the outward senses, and make us think we hear and see that which indeed we do not: as Saul thought he saw reall Samuel, when 'twas a counterfeit: so these Juglers can pass that for gold which is but brass, and put such a gloss on their false wares, that they shall pass with the blind world for real ones. These Dyce-players can cog a Dye, and make it answer what cast they please. Ephes. 4.14. by sleight of hand they can cut your purses whilest they look in your faces. They have an art of mixing and adulterating the word so as to make it answer their own ends and interests,foreign, cauponantes. Caup… na…t…r v…bum qui instar cauponum praedidi…ant q…aest…s g…a…iá, vel adulterantes verbum, ut caup…nes s…pè vina aliáque quae vendunt aliis rebus commiscent, vitia… & adulterant pro quaestu. â Lapide. their own profit or pleasure, they play the Hucksters with it for their own ends. 2 Cor. 2.17. yea many of these spiritual Juglers are re-Witches, their practices shew they are in League with the Devil. Simon Magus one of the first Heresiarchs was a Sorcerer, the people esteemed him as an Oracle, and the great power of God, for he had bewitcht them with his sorceries. Acts 8.9, 10, 11. Hence the Scripture calls such witches. Gal. 3.1. and compares them to Balaam the Sorcerer. Iude 11. and to the Magitians of Egypt. 2 Tim. 3.8. To speak truth, the Devil never drove such a Trade in England as he doth at this day, nor did he ever appear so plainly in his colours. How many Devils incarnate are there, Devils clothed with flesh and blood, that go up and down Seeking, Shaking, Speaking, Ranting, and Seducing silly souls. The land is overspread with such as have acted the Devils part so long, that at last they are become reall Devils, in League and Covenant with him (as many of our Quakers upon good grounds are judged to be.) I have read of some Stage-players which acted the Devils part so long, till at last the Devil himself appeared. 'Tis so now, there were many counterfeit Devils before (Diaboli personati) which now have attained a higher Degree in the Devils School, and are become (Diaboli personales) Devils indeed. Such kind of persons the Scripture calls Devils. Revel. 2.10. 'Tis apparent.

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

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

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

The major is clear. The Minor I prove by its Parts. 1. The Quakers are notorious **Se… Mr. Bourn's disput. against Nayler. p. 47, 48, 49.lyars. 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 Gods door, intitling his spirit to all their brats, saying they were moved by the spirit to do this and that vile act. They tell you they are Christ, equall to God, as Holy, as just, as good as he, &c.

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

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

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

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

p. 226These Monsters, not men, are not onelyonly led by the Devil, but in League with him, which I prove thus.

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

1. The first infallible sign of a Witch i…, the having of a familiar spirit. So soon as ever the League is made with the Devil, one or more evill spirits are familiar with them, (as hath been oft confest by Witches) these Familiars appear in variety of shapes and forms, to some they come in the shape of a man, to others like a Dog, or Cat, or Rat, or Hare, like an Owle, a Toad, or an Humble-bee, as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer, when he lay with a Quaker,See Mr. Clerks Mirror. cap, 63. Ed…t. ult. upon which arose a great wind and storm which so affrighted Spencer, together with his blowing hard in his face, and hissing like a Goose towards his mouth, bidding him expect the power to come,V. Irreligion of the Northern Quakers. p. 18, 19. that he was glad to out-run the Quaker. I find also that Fox a Ring-leader of the Quakers, is strongly suspected (by some pranks he plaid) to be a Sorcerer, and Martha Simonds is suspected to be a Witch, and a Whore. V. Farmar against Nayler. p. 3.10.

2. When those about them shall see the familiars of such persons; or when they shall intice any to receive their familiar, and have offered it to any; or when their Associates shall peach them; this is a strong presumption, if not a clear evidence of witch-craft. Thus it was in Spencers case, and in one **See Mr. …l…ks Mirror. cap. 63.Toldervey, Thus they dealt with Gilpin, they never let him rest till they had brought him to the Devil, who entred into him, and made him shew tricks; and then the Quakers bid him hearken to the Voyce within him, to the Spirit and Light within him; (i. e.) in plain English, they bid the man hearken to the Devil that was in him. This may give us some Light, what they mean by the Light, Spirit, and Voyce within them, viz. the Devil that is in them.

3. When they can inchant men, when by tying a Ribband or inchanted bracelet about the wrist, they can make men prophesy, and do strange things; or when men come to their meetings, and shall be made Quake with them, and fall into trances (as divers have done which have gone amongst them) these things smell strongly of witchcraft. Thus Fox, by holding men by the hand,S…e Naylers tryall. p. 50. hath made those who before were disaffected to his way, to become strong abettors of it. So when by their howlings and yellings, they affright not only men, but dogs, swine, and cattle (as these have done) favours of too much familiarity with the Devil. So doth their diabolical trances and raptures, and their **See Mr. Pryn against the Quakers p. 9 So did Witches of old. Rous Greek Antiq. l. 7. c. 1.Quaking; and affectation of violent motions of the body. So the …astinesse and beastlinesse of some (in their Quakings) Purging upward and downward with most distorted gestures, and fanatick postures, groveling on the ground, **See Mr. Pryn against the Quakers p. 9 So did Witches of old. Rous Greek Antiq. l. 7. c. 1.foaming at the mouth, running naked in the streets, Roaring and making a hideous noyse, shew plainly that they are acted by the unclean spirit, and doing many strange things, which men ordinarily cannot do, argues some league with the Devil, by vertue of which they do it.

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

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

2. The most of these Quakers are so…s, never did there arise such a 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 p. 227think there was never such a generation of Sots and Dottrels in the world.Against them, See M. Baxter, M. Firmin. Pe…fect Pharisee, Mr. …'s Ver…go. p. 132. Eaton. Clapham. Irreligion of the Northern Quakers. The Devils Image is most visible on them. He is the Prince of Darknesse, 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. 'Tis dangerous leaving it to God to vindicate the dishonours done to his Name in matters of Religion. Whose heart can endure, or whose hands can be strong in the day when the Lord shall visit for sin? Exek. 22.14. Might I be so bold, I should supplicate those Reverend Divines at Court, who are fouly abused by one Atkinson (a blasphemous Quaker) meerly for asserting the Fundamentals of Religion. This wretch calls the Trinity a Lie, denieth the Scriptures to be our Rule, denieth the Deity of Christ, and in terminis saith, that to say Christ is God and man, is a Lie: besides he cryes down Sacraments, Fasting, Prayer, Magistracy, and Ministery. To be silent and patient when we our selves are wronged,, is Christian and Divine;Maledictum silentium quod hîc connivet. Luther. but to be silent when God is blasphemed, and that in Print; Luther calls it a cursed silence. Far be it from me to asperse those Reverend Divines. They may have answered Atkinson, and I not hear of it; or if they judge him unworthy of an Answer, they may have arraigned him for a blasphemer. However I beseech them in the bowels of Christ, and as they tender his honour, that they would stirre 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 mans terror; so he may be the blaspheamers terror, and the Quakers terrour, making them Quake in a better kind, &c. That some of these are Witches, accumulative, compounded, seducing, blasphemous witches in the highest degree, there is none that hath read their books, or known their Practices, but is, or may be fully satisfied. That such should be put to death is clear. Exod. 22.18. Levit. 24.16. Dan. 3.29. Deut. 13.6. to 10. Some judicial precepts are Iuris communis, of common equity, such as are agreeable to the instinct and law of nature, common to all men; and these for substance bind all persons, both Jews and Gentiles; as being Moral, and so agreeing with the Moral Law. These judicial precepts which were Iuris particularis, of particular equity, such as pertained especially to the Jews common-wealth, and were sitted for them and their time, are now abolished. E. g. that a man should marry with none but his own stock; That the brother should raise up seed to his Brother, and that a Thief should restore four-fold, this was peculiar to their Common-wealth, and not to ours. For,

1. They were a wealthy people,This being controverted in our times▪ makes me willingly to digresse, for th… Readers good. had abundance, and could better bear a losse then we can. To steal an Oxe from him that hath a thousand, is nothing in comparison of stealing an Oxe from him that hath but two or four.

2. Violence is oft added to Theft, and the publick peace of the Nation is oft broken thereby. Now more regard is to be had of the publick peace, then of a private mans life. Melius est ut pereat unus quàm unitas.

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

Answ. We must distinguish of Theft.

p. 2281. There is a single, simple Theft, and this admits of discreet pitty, especially when 'tis committed by reason of extream poverty and necessity.

2. There is compounded Theft, when Violence, Assaults, Frights in the night time, especially by breaking of a mans dwelling house whereby the life of him and his are endangered; and in such cases where the offence is multiplyed and increased, there the Magistrate may increase the punishment; and inflict death upon the party, as appeares 2 Sam. 12.1, 2, 3, 4, &c. Exod. 22.2. Prov. 6.31. So then those judicial and civil Precepts which are agreeable to the Moral Law, and do confirm and uphold it, they bind for ever. E. g. 'Tis a judicial Law that adulterers and adulteresses should dye the death; now this being agreeable to common equity, and to the Law of Nature, as appeares. Gen. 38.24. where Iudah (before this judicial Law was publish by Moses) appoints Tamar his daughter-in-Law to be burnt for this sin, and Nebuchadnezzar burnt Ahab and Zedekiah for it. Ier.. 29.21, 22, 23. So this judicial Law of putting Witches to death by the Magistrate, is agreeable to common equity, it helps to preserve all the Moral Prceepts which are broken by the Idolatry, Murder, and Malice, of Wiches. It preserves the Peace of the land, and therefore is perpetual, and must be executed in our dayes on such as practice witchcraft, be they high or low, white or black. As witchcraft is the same for substance now, as it was in the dayes of Moses. viz. a Covenant with the Devil, whereby men can do strange things above the Order of Nature: so the punishment ought to be the same; and Witches should now be more severely punisht, because they sin against greater Light and Love, against greater means and mercies. Yea, though they never hurt any 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 enquire, and make search, and aske diligently, and behold if it be truth, and the thing be certain, that such an abomination is wrought, then they must surely die. Levit. 20. ult. this made Iosiah to destroy the witches of his time. 2 King 23.14. yea Saul (though a wicked man) yet put witches to death. 2 Sam. 28.3.9. though his heart was not sincere in what he did, for he sought to them in his trouble, and if the Magistrate will not cut off such, yet **See Mr. Clerks Mirrour cap. 8.God will; Balaam the sorcerer, fell by the sword. Iosh. 13.22. Simon Magus fell, and perisht miserably. Yea, Saul lost his life for seeking to such. 1 Chron. 10.13, 14. and so did Ahaziah, 2 Kings 1.2, 3, 4. Levit. 20.6.

2. Idolaters and enticers to Idolatry must die, [Exod. 22.20. Deut. 13.6.9.] But witches are the grossest Idolaters, they sacrifice to the Devil, they pray to him,Est Idololatria execrabilissima. trust in him, and serve him who is Gods profest enemy.

2. They entice others to forsake God. Witches beget witches, they p. 229usually seduce wives, sons, daughters, friends, &c. and therefore they ought to die.

3. Those that doe more especially bring Gods plagues on a Land and Nation ought more especially to be punisht. But witches and wizards do more especially bring Gods Plagues on a Nation. This brought the curse on the Canaanites and drove them out of their Land, Deuteronomy 18.12, 14, 15. This was that crying sin which made the Lord to forsake his people; Isay 2.6. Therefore thou hast forsaken thy people, because they are South-sayers like the Philistims. Manasses witch-craft and wickednesse brought plagues on the Jewes many years after. So 2 Kings 17.17, 18. I have insisted the more on this sin, because witch-craft grows so rife in the Land. Had it been practised in the midnight of Popery, it had been no wonder to see such works of darkness in dayes of darkness, Revelati…ns 18.23. but now in the glorious Sunshine of the Gospel, and day of special grace to practice such abominable works of darknesse, makes mens sinnes out of measure sinneful. We look for Peace, but God may say to us as Iehu did to Ioram, what hast thou to doe with Peace, since the whoredomes of thy Mother Iesabel, and her witch-crafts are so many, 2 Kings 9.22. We desire to see Reformation in the Land, but till we be ashamed of such abominations (especially as these) God will never shew us the form of his House, Ezekiel 43.11. When the Lord will reform a Nation, He first takes away witch-craft from amongst them, Micah 5.12.

Shall wax worse and worse.

Wicked men proceed,foreign procedent in pejas, vel proficient in deterius. but it is in wickednesse, they goe forward, but they had better sit still, for it is in sinne and errour. Such progresse is no better then a regresse; and such proficiency is meer Apostacy. This is true.

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

1. There is the ungodly man, Malus.

2. The sinner,T…es hîc gradus describuntur malè vivent…um, eorum qui incipiunt, eorum qui perstant, eorum qui planè jam in mala vita acqu…scunt. G…otius. Pej…r.

3. The scorner, Pessimus.

2. There is Walking, Standing, Sitting. 'Tis dangerous walking, 'tis more dangerous standing, resolvedly in the way of wicked men, but most dangerous when men become Doctors of the Devils chair of scorners,In Cathedra pestilentiae. Sept. making a scoff at all Religion, and Religious ones, such are come to the very height of sin. Such as give the reins to sin, seldom stop till they come to the top. E. g. Caine p. 230served God in Hypocrisie, his rotten heart harboured malice, his malice brought forth murder, and his murder despair. So Saul at first an Hypocrite, then envies Davids praise, after seeks his life, then goeth to Witches, and at last killeth himself. So Iudas, first an Hypocrite, then a Thief, after a Traytor, at last despairs, and then hangs himself. So the 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 Vertues, so there is of Vices; one drawes on another, wicked men adde iniquity to iniquity. Psalm 69.27. as the godly adde grace to grace, 2 Peter 1.5, 6, &c. So do these adde Vice to Vice till they be ripe for ruine, Genesis 15.16. Matthew 23.32.36. 1 Thessalonians 2.16. that they may fulfil their sins alway; alway, notes the Progress of their wickedness unto its full measure. So Psalm 36.1. to 5.

1. the heart is naught.

2. They flatter themselves in their sinne.

3. They defend it.

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

5. They devise wickednesse.

Lastly, They set themselves obstinately on wayes that are not good, and then they feare no sinne, though never so vile, so Hebrewes 3.12, 13.

How the heart comes to be hardned by 7. steps. See Dr. Maxey's Ser. on Exod. 10.20 p. 80.81.Exod 10:201. He hath an heart of Unbeleefe.

2. He is deceived with some sinne.

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

4. He is hardened in it.

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

But secondly, let us consider them Specifically and Divisively for such evil men as are deceivers and impostors, and these we see experimentally grow worse and worse. They have no foundation to rest on, they know no stay when once they have past the bounds of the word; no more then a viole… stream doth when it hath broke over those bounds and bonds which bef…e kept it in, errour knows no end, when once men forsake the way of Truth they wander in infinitum. Secta sectas parit, & alia aliam damnat. Luther.As 'tis in Logick, grant one absurdity and I will infer a thousand, and as sin begets sin, bloud toucheth bloud, and one murther begets another, Hos. 4.2. So errour is very fertile and prolifical, it speedily brings forth a great increase. One errour is a bridge to another, Arminianisme makes way for Socinianisme and p. 231Popery, Separation breeds Anabaptisme, and Anabaptisme, Familisme, Antinomianisme, and what not? Thus one errour engenders with another, and begets a Mule or mixt off-spring. Affricke it self is not more full of Monsters. These encrease, but 'tis to more ungodlynesse, 2 Timothy 2.16, 17. Ea est erroris vis ut sisti nequeat, sed. abyssus abyssum invocat. Calvin. See Mr. Edwards Gangreen, 1, 2, 3. Parts, and Mr. Bayly Disswasion 1. and 2. Part.Ill weeds spring apace, and spread farr, when good herbs grow thinn and low. A little of this Leaven will quickly sowre the whole lump, Matthew 16.6. when once men begin to tumble down the hill of errour, they seldome rest till they come to the bottome. They usually fall to separations and sub-separations; divisions and sub-divisions till they have broken themselves all to pieces; and may at last say, as that great-Grandmother did, Rise up daughter, and go to thy daughter, for thy daughters daughter, hath a daughter. Or as King Iames said to one that came to be Knighted with a great Ruffe; Rise up Ruffe and go to thy Ruffe, for thy Ruffes Ruffe, hath a Ruffe: So may these big-bellied Separatists say, Rise up Separation and goe to thy Separation, for thy Separations Separation, hath a Separation. The Naturalists observe, that except a Serpent do eat a Serpent it cannot become a Dragon; a man must swallow many poysenous Tenents, before he can be a compleat Anabaptist. Even the Devil observes a method in seducing.Magis magisque fient inverecundi. 1. Qu…sti…nes inferent. 2. Ipsa eve…tent Christianismi fundamenta. G…otius.

1. He makes men Scepticks in Religion, so that they Question every thing, yet believe nothing.

2. They become Schismatickes and make a rent in the Church.

3. They become Hereticks,Schisma proles superbiae; malè perseverando fit Haeresis & mater Haereseos. overturning the very foundations of Religion.

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

Secondly, Contemners of it.

Thirdly, Haters of the Preachers of it.

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

foreign.

Seducentes & Seducti.Elegans Polyptoton.

Deceiving and being deceived.

In the words there seems to be an Hysterosis and Inversion of the Order, for in the Order of Nature men first erre themselves before they lead others into error. Or we may take the words thus, whilest those notorious p. 232Impostors go about deceiving others by their Sophisms and shewes of Holiness,foreign, i…signis impostor, e… … nebalo ver sutur. Ar…tius. the Devil (by the just judgement of God) deceives them. They cozen others, and the Devil cozens them, leading them into far greater errors; and so they shall be punisht on a double account.

1. Because they erre themselves and resist the Truth.

2. Because they have drawn others into error. The Participle of the Present Tense notes their assiduity and constancy, they make it their Trade to deceive others,See my Schools Guard, Rule 56. they are still Deceiving one or other with their smooth and flattering Language. The Devil is an old Serpent. he is a Serpent for subtlety, and an old Serpent for his experience in seducing. He finds by experience that those things which are taught by men take sooner then if he should personally appear himself.Per dulces sermones & b…and…quen…as simplic…m corda seducu…. In times of ignorance and Popery, the Devil appeared more commonly and visibly; but now in these dayes of light he acts more secretly and subtilly working on man by man. As God loves to imploy 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 Gods ape, loves to deceive men by men. He hath his Agents and Emissaries every where. He hath Magitians for Pharaoh, a Balaam for Balack, 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, looke 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 goe to Heaven alone, so these would not goe to Hell alone: and therefore they labour to make others twofold more the children of the Devil then themselves. Of this sort are Jesuites on the one hand, and Sectaries on the other;Plus ad destruendum …alebit unus nebulo, quàm decem fidi doctores ad aedificand…m, quamlibet strenuè laborent. Calvin. either of which with their Flesh-pleasing doctrine will doe more mischief in pulling down, then twenty faithful Ministers can build up again in many years. Though the Heresies which these 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 Iohn 7. Revelations 13.14. and such there were in the Apostles time, Titus 1.10, 11.

Now the Reason why deceivers deceive so many are these.

1. In respect of the blindness of our minds in Spiritual things 1 Cor. 2.14.

2. In respect of our Natural pronenesse to error by Reason of the Vanity of our minds which make us far more apt to believe lies then truth, Isay 30.10. 2 Timothy 4.3, 4.

3. In respect of our instability in the wayes of God, Seducers beguile unstable souls, Ephesians 4.14. 2 Peter 2.14. We are unstable as water which turns with every wind; that which pleaseth us to day, displeseth us to morrow.

4. In respect of our sinful simplicity, we are apt to give blinde Obedience suspecting no evill, Romans 16.18. We are apt to follow our own carnal Reason against the Word of God.

5. In respect of error it self, Its easie and pleasant to flesh and bloud which makes such multitudes to follow it. The way of Truth is strait and narrow, with much adoe is it found, but with the more difficulty practised. p. 233He who treads this Track, like Ionathan and his Armour bearer must climb the Hill; when others swim down the stream. This is the Reason why so many follow falshood rather then truth, not because falshood is in its own Nature stronger then truth, or Satans stratagems too strong for the Spirit of God; but because these false, flesh-pleasing doctrines agree with our corrupt Nature. therefore 'tis that men doe so readily embrace them.

6. God in his just judgement gives up such as will not believe his Truth, to the power of error, and to the will of seducers. Since they will be deceived; they shall be deceived, since they will not obey the true Prophets, they shall be seduced by false ones, 1 Kings 22.21, 22. Ezekiel 13.23. 2 Thessalonians 2.10.11.12. Let not then Ministers be discouraged when they see many fall off to these Impostors, 'tis no more then what hath been long since fore-told; God sets them their bounds, he limits the time how long; the persons deceiving, and whom they shall dececeive are ordered by his wisdom, both the deceiver and the deceived are his Iob 12.16. Ezek. 14.9.

2. The Magistrate should restrain such workers of Iniquity; if those that had but a Leprosie upon their bodies must be shut up for fear of infecting others, (Leviticus 13.46.) Surely these deceivers that have a worse Leprosie upon them should not be connived at as they be. Such evil men will not long be evil alone, they endanger the good as weeds do Corn, or bad humours the bloud, or an infected house, the neighbourhood. Hence Christ blames the Church of Thyatira not for commanding, but for conniving and tolerating Iesabel to seduce his people, Rev. 2.20. The simple seduced people would be pittied, but the obstinate seducers would be punished.See Caryll, ser▪ on Rev. 2.2.3. p. 33. to 50.Rev 2:2Rev 2:3 'Tis well observed by a Reverend Divine, that such evil men as are publick and scandalous, such as are obstinate and pernicious, such as are evil plotters, & evil promoters; such as are seducers and misleaders, such as are incurable and hate to be reformed: these, and if there be any like them ought not to be born.Qui non vetat peccare cum potest jubet. Sen. He that restrains not such (when he hath power to do it) makes himself guiltie of their sins. When a Judge in Germany was aggravating the guilt of a Malefactor before him, since he had murthered now six men; No (my Lord) sayes one, he killed but one, and you killed the other five, who had him before you for the first, and yet let him escape. Eli advised his sonnes, but because he restrained them not by his authority, himself was punisht, 1 Samuel 3.13. and usually those wicked ones which men tolerate in their wickednesse become scourges to those that tolerate them, Ioshua 23.11, 12. The greatest mercy is to punish such (saith the same Reverend Authour) If you would be a friend to them, punish them, favour and complyance fattens their sins and hardens thir hearts, whereas reproof and punishment may possibly reform them.

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

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

p. 234And being deceived.

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

In the general, Observe, That the prosperous estate of wicked men, Babylon. Infeliciter felix, surgens cadet.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.Sion. Feliciter infelix, cadens surget. The prosperitie of such fools destroyes them. Prov. 1.32. that which makes many so unhappy, is their too much happiness the glittring glass is soonest broken,Mundanâ prosperitate florentes in malitia sua ultrò procedunt. See Downams Warfare. 2. P. l. 1. c. 5. the rankest corn is soonest laid, and the fruitfullest bough is soonest slit: If Ioseph be a fruitful bough let him be sure the Archers will vex him, Gen. 49.21, 23. 'Tis a harder thing to know how to abound, then how to want, though Paul (A man eminent in Grace) could doe both, Philippians 4.12. Elisha prayed for a double portion of the Spirit, why so? Why Elijah was persecuted and banisht and lived in the Wildernesse; but Elisha was to live at Court, and therefore had need of a double portion of Gods Spirit to assist him.

Prosperity hath more dangerous temptations, accompanying it then Adversity. True adversity hath its trials, The Devil like a Fowler layes his Lime-twigs in the Winter when the Birds can get no food; like the Usurer which lieth at the catch for a good penniworth when he sees thee now arrested and going to prison, then he offers him money for his Estate,See eight Seasons, in which Satan Assaults the Soul. Robinson Lect. 2. in Ephes. … 13. p. 20. When Christ was an hungry then Satan sets on him, Matthew 4.1.2, 3. Hence Christ calls the time of Affliction the houre of darknesse, because then the Prince of Darknesse is most busie, & therefore we read of many that in time of affliction and persecution have fallen away Mar. 4.17. Luk. 8.13. Ahaz is branded for sinning in the time of his distresse, when he should have been best he was worst, 2 Chro 28.22. Saul in his distresse goeth to a Witch, and Asa trusts in Physicians, when we are brought to an Extremity, that is Satans opportunity p. 235as well as Gods, he loves to fish in troubled Waters; this maketh so many Witches.

When people are poore, sicke and vext with Enemies, then comes the Tempter, and then is a time for us to Pray that we be not overcome by Power of Tentation, Luke 22.40. Psalm 50.15. Iames 5.13. But where the Devil getteth one by Adversity, he getteth hundreds by Prosperity, that hath slain its thousand, but this ten thousand. When Gods hand is on men, then they will pray, Isay 26.16. and learn Righteousnesse,Res adversae Spiritus contrahunt, cogitationes componunt, in …nosmetipsos nos revocant, ac necessitate quadam quas… flagello, nos ad Virtutem compellunt: Picolomin. Ethic. c. 45. Isay 26.9. and turn to God, Hosea 5. ult. and 6.1. as we see in Manasses, Paul, the Prodigall. Then a Saul will Sacrifice, and call on Samuel to pray for him, and Ioab flies to the Hornes of the Altar. We never read of any that were converted by Prosperity, Nos qui corrumpimur prosperis, corrigimur adversis; & quos intemperantes pax longa fecit, turbatio facit esse modestos. Salvian.but many by Adversitie, 2 Chronicles 33.12. Iob 33.14. Few of the Saints were ever hurt by Adversity, but almost all of them have been hurt by Prosperity, Noah whilest kept 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 whilest persecuted by Saul, how tender conscienced and watchful was he, but when he came to a Kingdom then we read of his falls.

1. He commits Adultery.

2. 'Tis double, not single Adultery, both parties were married.

3. 'Twas committed against great Light and Love, even after the receit of signal favours 2 Sam. 12.7, 8.

4. It occasioned much scandal, 2 Samuel 12.14.

5. In stead of confessing it he useth all means to hide it, and so runs himselfe into five sinnes more.

1. He useth unlawful means to father it on Vriah.

2. He draweth him into that foul sin of Drunkenness.

3. After he had made him Drunke, he contriveth how to kill him.

4. After he was dead, he Fathers his death on God.

5. He continued a considerable time in this sinne without Repentance. All this David did when he changed his condition and came to be a King. Hence we read of Davids first wayes which were his best, when he was afflicted and low, 2 Chronicles 17.3. Solomons great prosperity proved a snare to him, 1 Kings 11.3. Ionah sleeps when in the Ship, but Prayes in the Sea; we have more cause to fear, then to desire prosperity. When the Moone is in the full, it is nearest an Eclipse: When Iesurun waxeth fat, he kicks at God, Deuteronomy 32.13. to 17. When men are fed to the full,See Mr. Strong on that Text in his 31. Serm. p. 313. The Sedentary life is most subject to diseases; standing waters gather filth: hence God keeps his in exercise. Quos amat Deus, bos indurat, recognoscit, exercet. Seneca. then they goe by Troups to Harlots, Ieremiah 5.7. When once men are become Lords; they care not for God, Ieremiah 2.31.32. When Hazael is a King, he is not the man he was, his condition was changed, and he changed with it, 2 Kings 8.13. Honores mutant Mores. How humble was Saul before he was a King, and how insolent and cruel after he came to a Crowne? Cataline whilest poore, had many seeming vertues, but when rich, he put off all Modesty and Honesty. Many like Ionathan march well, till p. 236they come to this Honey. They are good servants, but ill Masters.Men are seldome religious in prosperity. Rarae fumant felicibus arae. See Harsnet on Repentance. p. 448. &c. Like Ieroboam before he was a King, we do not read of his wickednesse, but after he makes the golden Calves. 1 Kings 12.18, 20. 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 sutable to our corrupt nature, and most subtile to deceive. Mark 4.19.

1. Then we are most prone to Pride. Vzziah when strong,Quatuor numerantur matres quae pravos pariunt filios. Prosperitas quae parit superbiam, veritas odium, securitas periculum, & familiaritas contemptum. then his heart is lifted us. 2 Chron. 26.16. yea good Hezekiah had a taint of this. 2 Chron. 32.25. So hard it is to have Honour without Tumour.

2. Then we are most apt to forget God. Hos. 13.6. and ready to say with those prosperous wicked men,Rich Iacob forgets to pay, what poor Iacob had promised. Depart from us. Iob 21.13, 14. when men have no changes, they fear not God. Psal. 55.19. but their Table becomes a snare to them. Psal. 69.20. and their prosperity their ruine. Prov. 1.32. most are like to Aesops Hen, the more she was fed, the worse she laid.Magnae felicitatis est à felicitate non vinci. Cl…mang. Hence the Lord gives so many cautions to his people, that they should take heed of forgetting him in their prosperity. Deut. 4.1. to 15. and 8.11.

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

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

5. Then we are most prone to riot and security. Luke 12.19.Secundis rebus ea mala oriuntur in moribus, quae saevientibus pejora sunt hostibus. Hinc Scipio noluit aemulam Romani Imperii Carthaginem dirui. August. de Civit. Dei. l. 1. c. 30. Prov. 30.9. God may speak to men in their prosperity, and they will not hear. Ier. 22.21. The Sun-shine of prosperity makes men put off all, when the storms of adversity make us wrap our garments about us. Hannibal and his army became effeminate by the spoyles of Capua, which could not be conquered by their distresses, in passing over the (almost) unpassable Alpes. Superfluities in the body breed more dangerous diseases then defects. A wicked **Ludicra ipsa agi jam non possunt prae egestate & temporis miseria ideò non aguntur. Salvian,poor man cannot do that mischief, that a wicked rich man may. Both extreams are very dangerous. Hence Agur prayes, Give me neither Poverty nor Riches. Prov. 30.8. Great Riches are great Temptations, as well as extream poverty. As to be very rich, and very good, is rare, so to be very poor and very good, is rate. When the Devill tempted our 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 Kingdomes of the world to worship him. By the Order of the Devils temptations we may see which is the greatest, for the Devill keeps his greatest Temptations till the last. Fret not then at the prosperity of wicked men, they are to be Pitied. rather then Envied. Nihil infelicius felicitate peccantium, quâ paenalis nutritur impunitas, & mala voluntas velut hostis interior roboratur. August. ep. 5. Sibbs's Cordials on 1 Pet. 4.17. p. 227, 228.1 Pet 4:17The sword of Gods wrath hangs over their heads, ready every moment to drop upon them. Their prosperity is Transient, but their sorrows are permanent. Fear not their power and pomp, for they shall soon come dowm. Psal. 37.1, 2, &c. and 49.16. their joy is but for a moment. Iob 20.5, 8. and 21.13. like the crackling of Thorns which make a great blaze, but are soon extinct. Psal. 58.3, 4, 5, 6. Hence their pomp is compared to a Dream which quickly vanisheth.Dives est donec evigilet. Aug. Psal. 37.20.35, 36. and 73.20. Isay 29.7, 8. and 38.13. Like Ionah's gourd, they suddenly rise, and as suddenly wither. Like p. 237Counters now they stand for pounds, and anon for pence. Neither let any man conclude of Gods favour, because he enjoyeth temporal blessings and outward prosperity, for all these be blessings, and such as God hath promised (with condition) to the obedient.Dona scabelli, non, dona Throni. Deut. 28. yet they are but blessings of the left hand, and the wicked whom God hates oft-times, have them in greatest abundance. They prosper many times, usque ad invidiam. See Mr. …oltons Discourse of True H…ppiness. p. 50, 51.Psal. 73. they that do wickedly oft-times are exalted. Mal. 3.15. The great Turk that fat Hog, and great Dog of the world, yet what rich possessions hath he? and if the Lord do thus for his Dogs, and be so bountiful to such as hate him, oh what will he not do for his children who serve and obey him? These outward things are oft given in judgement, as God gave Israel a King in his wrath, and Saul gave Michol to David for a snare; so riches oft fit and fat men for the slaughter. Those beasts which the Butcher intends to kill, he puts them into fat pastures. Iob 21.30. Let us then improve our prosperity to Gods praise, let our Health, Wealth, Peace, &c. improve our Vertues and our Vices, let us not fight against God with his own weapons, but the more he exalts us, the higher let us exalt his Name. 'Twas Jehosaphats great honour, that when he had riches in abundance, his heart was lifted up in the wayes of the Lord. 2 Chron. 17.6. He was made thereby more zealous and couragious in Gods cause, and went forward with an high and Heroick spirit. We should serve him with gladness and singleness of heart in the abundance of all things. Deut. 28.47. This is the end why the Lord hath made so many promises of Temporall good things, even to make us good. Deut. 28.1. to 15. Prov. 3.16, 17. and 22.4. Isay 1.19. and 30.23. Ier. 32.39. Hos. 2.21, 22. The things are good in themselves, and enable us to do good to others,Fortuna prospera per se est bona, ex eventu, mala: adversa ve…ò per se est mala, ex eventu, bona. Picolomin. Ethic. c. 54. Magni pectoris est inter secunda moderatio, Seneca. but 'tis our corruption that turns them into poyson by abusing of them. 'Tis a great felicity not to be overcome by felicity, and it argues strength of grace, when we can carry low sayls in a high condition; and like Pigeons when they fare best, fear most. The only way to have our mercies continued,Prov. 3.9, 10.Prov 3:9Prov 3:10 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.Sperat infestis, metuit secundis, Alteram sortem benè praeparatum pectus. Horat. l. 2. Ode 10. Prov. 22.3. and 27.12. As sure as now we live, so sure a change will come, which we should wait for and expect. 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.]