An Antidote Against the Poisonous Weeds of Heretical Blasphemies, Text

An Antidote Against the Poisonous Weeds of Heretical Blasphemies · Text

p. 1AN Antidote Againſt the Poyſonous Weeds of Hereticall BLASPHEMIES.

2 TIM. 3. 2.

For men ſhall be Lovers of their own ſelves, Covetous, Boaſters, Proud, [Blaſphemers.]

IN the verſe foregoing the Apoſtle giveth his Timothy a general advertiſement concerning Evill times, which were to come. [This know alſo, that in the laſt dayes perilous times ſhall come.]Sub extremis diebus comprehendit univerſum Chriſtianae Eccleſiae statum. Calv. ad locum. Ita tamen ut mali…a, de quâ loquitur, ſubinde majores vires ſumat, & cum tempore creſcat, uſque ad extremum diem. H…rming. ad loc.

In the laſt dayes], that is, hereafter, in ſucceeding times: both in Timothies time, which the Apoſtle here hath an eye unto, as appeareth from the fifth verſe of the Chapter, where he willeth him to avoid ſuch perſons as afterward he ſpeaketh of [from ſuch turn away]; as alſo in after ages of the Church. So Calvin apprehends it. By the laſt dayes (ſaith he) the Apoſtle here underſtands the whole ſtate of the Church under the Goſpel; which here he declareth and foretelleth ſhould not be ſuch a quiet and peaceable ſtate as ſome happily dreamed of, but a troubleſome and dangerous ſtate. In the laſt dayes perilous times ſhall come.]

Perilous times] foreign. Tempora difficilia, moleſta, periculoſa. Hard and difficult times: Troubleſome and Greivous times: perilous and dangerous times: Times difficult, greivous, p. 2dangerous in general to all Chriſtians, in ſpecial to Timothies, the faithful Miniſters of the Goſpel. Formidoloſa tempora (as the Cicero.Orator hath it) Fearful, dreadful times; Such times (ſaith the Apoſtle) [ſhall come]: come upon the Church.

But how ſo? What is it that ſhould make the times ſo bad, ſo dreadful? For this he aſſigneth the reaſon in verſe 2. A reaſon taken from the evil Qualities, and diſpoſitions of men who ſhould live in theſe times; For men ſhall be lovers of their owne ſelves, &c.]

Obſ. Lo, what it is which maketh evill times, viz. Evill men living in thoſe times. Herein it is that the Apoſtle placeth the evill of thoſe times, which here he ſpeaketh of, not in penal evils, evils of judgment, outward Calamities, as War, Famine, Peſtilence,. &c. (which a carnal eye looketh upon as the only things which make evill times), but in the evils of ſin which abound in thoſe times. This, this it is which maketh evill times. It is an evill time (ſaith the Prophet Amos cap. 5. 13.), but what made it ſo? Why the manifold tranſgreſſions, and mighty ſins of the people; (ſo the verſe foregoing giveth the reaſon of it.) I, though the times ſhould be never ſo ſucceſſeful and proſperous in all other reſpects, yet if ſin abound in them, they are evill times: foreign, Difficult times, ſpecially for the Miniſters of God to bear up head againſt the ſtream. Grievous times. To a gracious ſpirit nothing more grievous then to ſee iniquity abounding, and ſo the name of God diſhonoured. This was the Corroſive which galled and vexed Lots righteous ſoule, even the filthy converſation of the wicked Sodomites, 2 Pet. 2. 7. And Perilous times, being infectious times, wherein all that live in them are in danger in one kind or other of being made partakers of the ſins of others; either by complying with them, or coming at them, or not mourning for them, or not appearing for God againſt them as they ought to do.

Applic. Let it be taken notice of by the way; Brethren, there are many amongſt us, (I muſt not ſay all, for there are ſome who dreame of golden times, and glorious times, and bleſſed times, never better, how truly I ſhall ſhow you anon), but many and the greateſt part) complaine of evill times, difficult, grievous, dangerous times; and therein they are not miſtaken, for they are ſo in truth. But what is it that maketh them ſo? why, the evils of ſin abounding in theſe times. True indeed, there are other p. 3things which to fleſh & blood are hard, and grievous, and perilous. The ſword is yet amongſt us, and famine is amongſt us, and decay of trading is amongſt us, and though not Peſtilence, yet ſome other diſeaſes which are looked upon as to a degree infectious and contagious, are amonſt us. But behold greater evils then theſe. All kind of ſinful abominations are to be found in the midſt of us. And theſe are they which make the times to be ſo evill times.

Taking notice of this, withall take notice of the way, the next way, the onelyonly way to mend theſe times. Every of us mend our ſelves; mend the Perſons, and mend the Times. As for judgments, it is in vaine to repine and murmure at them, to lift at them. This is but as the galled horſe that ſeeketh to ſhake off his burden, which, being faſtned to him, galleth him ſo much the more. Judgments they muſt do the work for which they are ſent, execute their Commiſſion. Let our hands be againſt the evils of ſin. Every of us endeavouring according to our (now almoſt forgotten) Covenant, to go each before other in a reall Reformation of our own hearts and lives. This is the way to make the ſtreet clean; every one to ſweep before his own dore. And this is the way to make the times better, every one to mend, to reforme one. This is the trueſt Emondatio temporum, amending of the times, to amend the perſons in thoſe times. So long as men are ſuch as the Apoſtle here deſcribeth ſome, it is impoſſible the times ſhould be good. No, they will be, they muſt be difficult, troubleſome, dangerous, evill times.

But what kind of men are they which have ſuch a maligne influence upon the times, to make them ſo evill? This the Apoſtle ſets forth in the ſequel of this verſe; where he reckons up a Catalogue of vices, which if once they come to be Epidemical, rife and common, they infect and poyſon the times, proving dangerous and pernicious to the Church. The firſt is Self-love, foreign which the Apoſtle here placeth in the front, as a file-leader, and that not without cauſe; in as much as this vice maketh way for, and uſhereth in all the reſt. The ſecond is Covetouſneſſe, foreign, Love of money, which the Apoſtle in the tenth verſe of the ſixth Chapter of the former Epiſtle calleth the Root of all evill. The third is Arrogancie, and the fourth Pride, two vices neer a kinne, Coſen germans, foreign, when men ſhall arrogate much unto themſelves; looking overly and ſuperciliouſly upon others. p. 4The fifth is, that which I have ſingled out from the reſt, being led to it by the preſent occaſion, Blaſphemy; and upon that I ſhall ſpend my following Meditations. Men ſhall be Blaſphemers].

Blaſphemers]. The word Originally is Greek, foreign, retained in the Latin and Engliſh. The derivation of the word will Euſtathius.lead us to the proper ſignification of it. foreign, q. foreign, (ſaith the Etymologiſt) impetere rumoribus, to aſſault one with rumours and falſe tales; or rather (as it is more vulgarly taken) q. foreign, Alterius famam maledictis laedere, to Vide Bez. in Gr. Annot. in Mat. 9. 3. Aut quia eſt foreign. Aretus Problem. loc. 109. de Blaſphemiâ.Matt 9:3wrong the good name of another. This is Blaſphemy at large; any wrong, injurie, indignity offered to the good name, credit, reputation of another, whether of God or of Man.

1. For Man, the wronging of his good name by ſlanderous, contumelious ſpeeches, it may be called Blaſphemie. And ſo we finde it, not only among prophane Writers, whith whom the word is common in that ſenſe, but even in ſacred Writ. In that third of Titus v. 2. the Apoſtle chargeth Chriſtians that they ſpeak evill of no man. The Original hath it, Blaſpheme no man, foreign. Of this kinde of Blaſphemie it is that the Apoſtle ſpeaketh, Col. 3. 8. where he reckons up this amongſt the Rags of the old Adam; which he requireth Chriſtians to put off, [But now you alſo put off all theſe, anger, wrath, malice, blaſphemie], viz. ſpeaking evill of their neighbour. In this ſenſe Paul ſaith of himſelf, 1 Cor. 4. 13. and Rom. 3. 8. that he was defamed, ſlanderouſly reported of: where in both places the word is, Blaſphemed. This Saint Peter tels us is the lot of Gods people to be thus Blaſphemed, evill ſpoken of by wicked men; 1 Pet. 4. 4. To wrong the name of any good man is Blaſphemie at large.

2. But moſt commonly in phraſe of Scripture, and amongſt Eccleſiaſtical Writers▪ the word is taken in a more reſtrained ſenſe, as relating unto God; and it imports ſome derogation, ſome wrong or injurie offered to the name of God. Which may be done either by thought, word, or deed. By thought, when any ſhall entertain any diſhonourable opinions, or conceptions concerning God, thinking otherwiſe of him then is meet. By word, when men ſhall utter and expreſſe thoſe diſhonourable thoughts by diſgraceful language, ſpeaking otherwiſe of God then is meet. In deed, when men ſhall do that which is highly diſhonourable p. 5unto God. Each of theſe may be called Blaſphemie. There is a Blaſphemy in thought. It was Jobs fear concerning his ſons, leſt in the midſt of their mirth they ſhould have Blaſphemed God in their hearts, Job 1. 5. have let in ſome diſhonourable thoughts concerning the Majeſty of God into their hearts in the heat and liberty of their feaſting. And there is a Blaſphemie in Deed. It is the Lords complaint againſt the Jewes, Iſ. 65. 7. They have Hâc ſignificatione peculiari uſurpatur à ſacris Scriptoribus nostris, quomodo etiam apud Platonem bisponitur. Beza Gr. Ann. in Mat. 9. 3. foreign ſunt hoc loco qui in Deum probra congerunt, ſed in genere maledici. Vide Leigh Critic. ſacra▪ ex Sculteto. Blasphemi, in Deum & ejus doctrinam, falſa & impia de eo loquentes. Claud. Eſpencaeus ad loc. foreign, in ipſum Deum maledici; nam▪ in hoc ſenſueminen…iore ſumendam hic hanc vocem, indicat ordo. Grotius. foreign, contemptores aliorum. Idem▪ ad loc. Epiph. Haereſi 26.Matt 9:3burnt Incenſe upon the Mountains, and Blaſphemed me upon the Hills. There they had done that which tended to the high diſhonour of God, and ſo blaſphemed him, though not verbally and formally, yet actually and interpretatively. …ut moſt properly Blaſphemy is an injury offered to the name of God by word. This is Blaſphemy in an Eccleſiaſtical ſenſe; To ſpeak impiouſly and wickedly, ſo as either directly and immediatly, or indirectly and interpretatively it reacheth unto the contumely of God himſelf.

Quaest. But what kind of Blaſphemy is it which we meet with in the text? [Men ſhall be blaſphemers] but what kind of Blaſphemers? whether of God or of Men?

Anſw. Here Expoſitors are divided. Some underſtand it in the former ſenſe, tranſlating the word barely maledici, Slanderers, Defamers, Evil-ſpeakers; and ſome of them reſtraining it only to Men. But others here look upon the Word with another eye, conceiving the Apoſtle here principally to point at this higheſt kind of evill ſpeaking, impious ſpeaking, and that either directly or by conſequence againſt God himſelfe. So Eſpencaeus, Are…ius, Grotius, [Blaſphemers] viz. of God; And the laſt of them giveth a reaſon why he conceives it ſhould be ſo; a reaſon taken from the order of the words, wherein he apprehends a kind of Gradation. [Men ſhall be lovers of themſelves, Covetous, Boasters, Proud, foreign, Contemners of other men (as he expounds the Word) I, not ſparing God himſelf. Blaſphemers of him. And if that be true, which Epiphanius with great probability conjectures, viz. that the Apoſtle here in this deſcription aimes at thoſe Hereticks which ſhould ſpring up in the infancie of the Church, as viz. Simon, Menander, Ebion▪ Cerinthus, Carpocrates, and the Gnosticks; we ſhall not need to mince the matter; for ſuch were they, down-right Blaſphemers in an Eccleſiaſtical ſenſe; Blaſphemers of God. And that the Apoſtle ſpeaketh here, if not of them, yet of ſuch as they, it is rightly and clearly collected p. 6from the ſixth and eighth verſes of the chapter. Where ſhewing, who and what they were whom he ſpake of, [Of this ſort (ſaith he) are they which creep into houſes▪ and lead captive ſilly women, verſe 6.] plainly pointing out falſe teachers, Hereticks, who vented and ſcattered their falſe doctrines and hereſies, clancularly and cloſely in corners, taking advantage upon the Vide Engl. new Annot. in 2 Tim. 9. 6.weaker ſex, (as the devil at firſt did,) to make the firſt impreſſion upon them, as all Hereticks in all ages ever have done, and at this day do. And again verſ. 8. As Jannes and Iambres withſtood Moſes, ſo do theſe alſo reſiſt the truth, men of corrupt minds, concerning the faith reprobate. Such they were whom the Apoſtle here ſpeaketh of, Blaſphemous Hereticks. And being ſuch, we may well conceive this to be the ſinne which here he chargeth upon them, viz. Blaſphemy in a reſtrained ſenſe, even Blaſphemy against God.

Having thus found out the kind of evil here charged, our next work muſt be yet a little more fully to open the nature of it.

Blaſphemy, in proper acceptation, what it is, I have already told you in the general; It is any Injury offered to the name of God by word: Or speaking evill of the name of God. So the Lord complains of it, Iſ. 52. 5. My name continually every day is blaſphemed. To which text the Apoſtle relates, Rom. 2. 24. The name of God is blaſphemed among the Gentiles] That is, evil-ſpoken of. Now for a more particular explication, that we may dive a little into the bowels of this ſinne, let me briefly open unto you theſe two things. Firſt, What is meant by the name of God. And ſecondly, How the name of God may be iujured by word, evil-ſpoken of.

Q1. For the former; by the name of God we are to underſtand any thing, whereby God Himſelf or his Will, his Nature or his Mind, are made known to us, (Thou ſhalt not take the name of the Lord thy God in vain, Command. 3.) Now this is done many ways. As by his Titles, Attributes, Works, Word, Religion, Ordinances, Image. His Titles, as Iehovah, Elohim, God, Lord. His Attributes or Properties, as Power, Goodneſſe, Mercy, Truth. His Works of Creation and Providence. His Word, which is his mind and will revealed in the Scriptures. Religion, the Doctrine and Practice of it. His Ordinances, Prayer, the publick Miniſtry p. 7of the Word, Sacraments, Sabbaths. His Image, whether Eſſentiall, as it was in Chriſt, who is called the Image of the inviſible God, 1 Col. 15. the expreſſe Image of his perſon, Heb. 1. 2. which is called the name of God, Exod. 23. 21. My name is in him, (ſpeaking of Chriſt): Or Accidental, as it is in men, upon whom the name of God is called, as it is upon Magiſtrates, who are therefore called Gods, Pſal. 82. 1. 6. Exod. 22. 28. And upon Miniſters who ſtand in the place of God as his Ambaſſadours, acting in his name, and bearing his name, (as it is ſaid of Paul, Acts 9. 15.) And generally upon all the faithful people of God, who bear the Image of their heavenly Father, and are called by his name, as we have it, Deut. 28. 10. Jer. 14. 9, By theſe God maketh himſelf known unto us, and therefore each may be called his name.

Quest. 2, Now, How may this name of God be ſaid to be injured, evill ſpoken of?

Anſw. I anſwer in the general, when men ſhall abuſe any of theſe by word, ſpeak contumeliouſly of them. This Contumely redounding unto God himſelf, every word ſo ſpoken is Blaſphemie, As

11. When the Titles of God are abuſed; whether by way of Incantation, as thoſe Jewiſh Exorciſts called the name of Jeſus over them which had evill ſpirits, Acts 19. 13. or by way of Execration, curſing the name of God, or by his name, which was the Blaſphemie of the Iſraelitiſh womans ſon, Levit. 24. 11. who blaſphemed Vocem. Blaſphemiae. Tremel.the name of the Lord, and curſed; or by way of Pejeration, forſwearing, or by way of wicked ſwearing, which Tremelius renders Blaſphemia, Blaſphemy. Levit. 5. 1.

2Secondly, God is Blaſphemed in his Attributes, and that three wayes.

1. When men ſhall deny that unto God which properly belongs unto him, and is agreeable to his nature: As when men ſhall deny him to be ſuch a one as he hath revealed himſelf; denying him to be Omnipreſent, Omniſcient, Omnipotent: which laſt was the Blaſphemie of Rabſhakeh and the ſervants of the King of Aſſyria, who bade defiance unto God in point of power, as if he had not been able to deliver Ieruſalem out of the hands of their Maſter, 2 Kings 18. 35. compared with chap, 19. 6.

2. When men ſhall attribute that unto God, which is not agreeable to his nature: faſten diſhonourable attributes upon him, taking p. 8up, and venting of mean and low apprehenſions concerning God, as the Heathens of old, and ſome Hereticks have done, and Idolaters, and blind ignorant perſons daily do: who miſconceiving of God, thinking him to be like nnto themſelves (as the Lord ſaith of the wicked man, Pſal. 50. 21.) expreſſe thoſe their miſconceivings, to the diſparaging of the Majeſty of the infinite God.

3. When men ſhall attribute that unto the creature, which is proper Dicitur hic foreign, non qui Deo maledicit, ſed qui quod Dei eſt ſibi arrogat. Groti. ad loc.to the Creator: whether unto themſelves; that is the Blaſphemy which the Scribes cenſure Chriſt for (though unjuſtly) Mat. 9. 2, 3. This man blaſphemeth (ſay they) viz. in taking upon him to forgive ſinnes, which is a work proper unto God. Or unto others, as when men ſhall make Gods of men, attributing divine properties, or giving divine honour to them; as the People to Herod, Acts 12. 22. And the Lyſtrians to Paul and Barnabas, Acts 14. 11, 12, 13. and as Court-paraſites do ſometimes to their Princes, and Romiſh flatterers to their lord god the Pope (as ſome of them have not ſpared to call him▪) Each of theſe is Blaſphemy. Blaſphemy againſt the Attributes of God.

3Thirdly, there is blaſphemy againſt the works of God; His works of Creation and Providence. And thus again God may be blaſphemed three ways.

1. When men ſhall deny theſe works, or either of them: deny the works of Creation, as thoſe Philoſophers who would have Opinio Epicuri Deum non curare res humanas; quae videtur etiam Ariſtotel…s fuiſſe ſententia: Gro. in 1 Tim 6. 4.1 Tim 6:4the world to be from Eternity, coexiſtent with God himſelfe. Deny the work of Providence, as Epicurus did, and Ariſtotle is conceived to have done; attributing the events of things, either to the courſe of nature, to Fate and Deſtiny, or to Chance and Fortune.

2. When men ſhall villifie, ſpeak diſgracefully of the one or other of theſe works▪ Of the work of Creation▪ Momus like carping at Gods workmanſhip in any of his Creatures. Of the work of Providence, quarrelling with his diſpenſations, finding fault with his ordering and diſpoſing of the courſe of things, as if it were not in Wiſedome, in Juſtice, &c.

3. When they ſhall attribute the works of God unto Satan, as the malicious Jews, who aſcribed thoſe miraculous works wrought by the divine power of Chriſt unto Beelzebub, Mat. 12. 24. Thus is God blaſphemed in his works.

p. 94Fourthly, there is a Blaſphemy againſt the Word of God, the ſacred Scriptures. When men ſhall derogate from their Authority, Sufficiencie, Perfection, Certainty. Such is the Blaſphemy of thoſe who deny them to be the Word of God; or ſpeak contumeliouſly and diſgracefully of them, as a dead letter, a Leſbian leaden Rule a noſe of Wax, Inkie Divinity, which is the language of ſome of the Romaniſts, and others.

5Fifthly, There is a Blaſphemy againſt the Religion of God; When men ſhall ſpeak againſt it, as the Jewes did againſt Pauls Doctrine, Acts 13. 45. They ſpake againſt thoſe things which were ſpoken by Paul, contradicting and blaſpheming.] Or having imbraced the true Religion of God, ſhall afterwards renounce it, make defection from it, whether through fear, as Paul ſaith that by puniſhing and perſecuting of Chriſtians he made them to Blaſpheme, Acts 26. 11. viz. by abjuring or renouncing their Religion. Or for any other reſpect: Thus Hymeneus and Alexander are ſaid to Blaſpheme, 1 Tim. 1. ult. viz. by making ſhipwrack of the Faith which they had profeſſed, and ſo ſpeaking evill of it.

6Sixthly, Of the Ordinances of God, when men ſhall ſpeak diſgracefully of them, any of them; as of the Miniſtery of the Word, as they did who called Pauls preaching Babling, Acts 17. 18. and the Grecians who accounted it fooliſhneſſe, 1 Cor. 1. Or of the Sacraments or Sabbaths, as Jeruſalems adverſaries did, of whom it is ſaid, They mocked at her Sabbaths, Lam. 1. 7.

7Seventhly and laſtly, God may be ſaid to be blaſphemed in his Image. And that not only in his Eſſential Image, his Son Chriſt, who is God equal with his Father: and ſo what is done to the one by way of honour or diſhonour, redoundeth to the other, as our Saviour himſelf tels the Jewes, John 5. 23. but alſo to his accidental Image. Thus God is blaſphemed in ſpeaking evill of the lawful Magiſtrate, concerning whom the prohibition is, Thou ſhalt not revile the Gods (or Judges), nor curſe the Ruler of thy people, Exod. 22▪ 28. This alſo is Blaſphemy. Naboth hath blaſphemed God and the King, King. 21. 10. They ſpeak evil of Dignities, (ſaith the Apoſtle of ſome 2 Pet. 2. 10. foreign blaſpheme them. So in reproaching and ſlandring the Miniſters of Chriſt. This alſo in Pauls language is Blaſphemy, Rom. 3. 8. 1 Cor. 4. 13. So again to ſpeak evill of any of the Saints of God, and that becauſe they are ſuch, this alſo is Blaſphemy, 1 Pet▪ 4. 4. They ſpeak p. 10evill of you]. Blaſpheme you. Such are the reproaches and contumelies which are caſt upon any for righteouſneſſe ſake; no leſſe then Blaſphemies, ſtriking at God through their ſides, in whom Iſa. 37▪ 23, 24.Isa 37:23Isa 37:24his Image is conſpicuous. All theſe wayes the name of God may be ſaid to be blaſphemed. So as there are diverſe kinds of blaſphemies againſt God.

And as there are diverſe kinds, ſo there are diverſe degrees. There is a Blaſphemy which is of Ignorance, and there is a Malicious Blaſphemy. The former when men ſpeak evill of what they know not: ſpeak evill of God▪ of Chriſt, of his Religion, &c. becauſe they know no better. Such was Pauls Blaſphemy before his converſion. I was a Blaſphemer (ſaith he) But how ſo? I did it ignorantly, 1 Tim. 1. 13. The latter is, when men having beene inlightned, and having taſted of the heavenly gift, and beene made partakers of the Holy Ghost, &c. (as the Apoſtle deſcribeth the qualification of an Apoſtate, Heb. 6. 4, 5.) having received the knowledge of the truth (as we have it, Heb. 10. 26.) ſhall afterwards fall away, ſo as to ſpeak evill of that way wherein before they walked, to deride and mock it; this our Saviour calleth Blaſphemy againſt the Holy Ghost, Matth▪ 12. 31. viz. not againſt the perſon, but againſt the work of the Holy Ghoſt; againſt the work of Illumination, and Conviction in the ſoule. Of all kinds and degrees of Blaſphemy this is moſt dreadful. Blaſphemie, though it be of ignorance, is a ſin of a high nature. So Paul looked upon it after his converſion; reckoning up this as one of the ſins which made him in his own apprehenſion the Chief of ſinners, 1 Tim. 1. 15. But malicious Blaſphemy is inexpiable; a ſin, and the only ſin exempt from mercy. All manner of ſin and Blaſphemy ſhall be forgiven, but the Blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto men, Matth. 12. 31.

Thus have I with what brevity I could, laid before you the nature, kinds, and degrees of this ſin, which the Apoſtle here foretelleth ſhould in after times prove rife and common in the Church. [Men ſhall be Blaſphemers], ſpeaking evill of the name of God, and ſo wronging and diſhonouring him in his Titles, Properties, Works, Word, Religion, Ordinances, Image. Some in one kinde, ſome in another. Such he ſaith there ſhould be in Timothies time, and in after ages; the Church ſhould ſeldome want ſome or other of this kinde of men.

p. 11Queſt. But who, or what were they of whom the Apoſtle here foretelleth that they ſhould prove ſo deſperately wicked? Men ſhall be Blaſph…mers]. But what men?

Anſw. We anſwer, The men here pointed at are

1. Generally, Chriſtians, not ſuch as were without, Heathens, or Jewes, open and profeſſed enemies to Chriſt and his Goſpel; but ſuch as made an outward profeſſion of Chriſtianity; and ſuch as pretended themſelves members of the Church. So much we may collect from the fifth verſe of the Chapter, where the Apoſtle deſcribeth thoſe of whom he here ſpeaks, to be ſuch as had foreign, a forme of godlineſſe, a vizard of piety, a formall profeſſion of Faith and Holineſſe, though denying the power of it. Such they were to be for the general, Profeſſors.

2. More particularly, not only Profeſſors, but Teachers. Such as took upon them to teach and inſtruct others, and were very active, zealous and induſtrious in that way. So the Apoſtle proceedeth in his deſcription in the following verſe 6. Of this ſort are they which creep into houſes, &c.] Such as under a pretence and colour of propagating and promoting the Goſpel, went about venting their erroneous and heretical opinions, and Blaſphemies, ſeeking to make Proſelytes, to gaine diſciples, corrupting thoſe with their peſtilent doctrines who would hearken to them. Such were they, of whom the Apoſtle here foretelleth, they ſhould be found guilty of this great Evill, [Men ſhall be Blaſphemers].

So he foretold it, and accordingly it hath come to paſſe. Such there were not a few in Timothies time. In the firſt Centurie, in the Apoſtles times, and ſoon after, how many of this brood? ſuch as pretending to an outward profeſſion of the Goſpel, yet were blaſphemers in ſome kind or other▪ Such were Hymeneus and Alexander and Philetus, of whom our Apoſtle ſpeaketh, 1 Tim. 1. 20. 2 Tim. 2. 17. who amongst others, (foreign of whom is Hymeneus, &c.) had put away Faith (the Doctrine of Faith) and a good conſcience: Erring concerning the faith]. In particular, denying the Reſurrection of the dead, ſaying that it was paſt already. Moſt probably maintaining their Error by open invectives againſt that Article of the Faith: whereupon the Apoſtle chargeth them with Blaſphemie; for the cure of which he delivereth them up unto Satan by the cenſure of Excommunication, 1 Tim. 1. 20. Of this ſort were thoſe in Saint Johns time, of whom we finde mention, p. 12Revel. 2. In the Church of Smyrna there were ſome which ſtood chargable with Blaſphemie. [I know the Blaſphemy of them which ſay they are Jewes, and are not, but are of the Synagogue of Satan, (ſaith the Spirit, verſe 9.) Such a generation of men there were in that Church, who ſaid they were Jewes, bragged of the truth of their Religion, whilſt they wanted both the inward power and outward evidences of it; being in truth the Synagogue of Satan, under his government, and acted by him; and (as it is probable) theſe ſlandered and reviled thoſe which were not of their way, inveighing againſt the truths of God▪ and ſo became Blaſphemers. Such there were alſo in the Church of Pergamus, ſome who held the Doctrine of Balaam, ver. 14. Others that held the Doctrine of the Nicolaitans▪ ver. 15. both heretically Blaſphemers. And ſuch alſo was that woman Jezebel in the Church of Thyatira, v. 20. who called her ſelf a Propheteſſe; ſome noted wicked woman▪ like unto that old Jezebel▪ or of the ſame name with her, or both; who called her ſelf a Propheteſſe, pretending (it may be) to Revelations, or at leaſt to a more then ordinary meaſure of the ſpirit▪ and ſo took upon her to teach and inſtruct others; and by that means, being naught her ſelf▪ ſhe taught others to be like her ſelf▪ ſeducing them both to corporal and ſpiritual fornication, Adultery and Idolatry; and that (as is moſt probable) under Religious pretences; which may well be called Blaſphemy.

To theſe Scripture inſtances we may adde thoſe other which I mentioned before; Blaſphemers upon record in Eccleſiaſtical Hiſtory, in the firſt Century; ſuch was Simon-Magus the father of August. de Haereſi.Hereticks, of whom it is recorded that he gave out himſelf to be God, and that it was he which gave the Law at Mount Sina unto Moſes in the perſon of God the Father; and appeared in the perſon of the Son in Tiberius his time▪ and deſcended upon the Apoſtles in thoſe cloven tongues of fire in the perſon of the Holy Ghoſt at the day of Pentecoſt: and ſo required Divine honour to be given to him; which accordingly it was at his coming to Rome, where they, who a little before had refuſed to acknowledge the Divinity of Chriſt, now give divine honour to a ſeducing Sorcerer, ſetting up his Image with this ſuperſcription, Simoni deo ſancto, to Simon an holy God. Out of his aſhes ſprung up Menander, in many things like unto his maſter Simon, but in abſurdity of monſtrous opinions far exceeding him. And after him that payre of p. 13Hereticks, Ebion and Cerinthus, who denyed the Divinity of Chriſt: The latter of which firſt broached the opinion of the groſſer kinde of Chyliaſts or Millenaries, about the perſonall reigne of Chriſt upon earth, viz. that after the Reſurrection Chriſt August. de Haereſ.ſhould reigne upon earth for a thouſand yeers, during which time the ſubjects of this Kingdom ſhould enjoy all kind of ſenſuall pleaſures and carnal contentments. About the ſame time▪ or not long after▪ ſprung up that infamous Carpocrates, from whom came that wicked generation of the Gnoſticks. A company of blaſphemous Hereticks called by the name of Gnoſticks, becauſe they pretended to a more then ordinary knowledge in dark and hidden myſteries; whoſe opinions and doctrines were ſo deteſtable, ſo abominable, Simpſons Hiſtory of the Church. Cent▪ 2. de Haereſ.that I finde ſome blaming Epiphanius for leaving any record of them to poſterity; they being ſuch as cannot but offend any chaſt eare to heare, or eye to read: Such as juſtly denominated them (as Auguſtine tels us they were called) Borboritae, or Caenoſi, men polluted, and wallowing in the mire of all ſpeculative and practical filthineſſe. Such were there, ſome, and not a few, in thoſe Primitive and pureſt times of the Church. And ſuch there have been more or leſſe in all ages of the Church ſince.

O that I might not ſay that ſome ſuch there are to be found in this Kingdome▪ in the Church at this day! But alas how is this Prophecie of the Apoſtles fulfilled and made good amongſt us in theſe laſt and worſt of times? [In the laſt dayes, &c. mon ſhall be Blaſphemers]. And is it not ſo? Wherefore is it that we are met together this day? but to bewaile the Blaſphemies, the hideous, horrid, prodigious Blaſphemies which ſwarme almoſt in all places of this Nation at this day? To go about to reckon them up, would be a work as endleſſe as fruitleſſe. Nay a work in attempting whereof I ſhould deſerve the like cenſure as the aforeſaid Hiſtorian hath incurred; there being ſome, and not a few of them ſo horridly impious, that it is not fit they ſhould ever be ſo much as named among Chriſtians; Such, as ſhould I rehearſe them, I know they would make all your eares to tingle.

Not to ſpeak here of the Blaſphemies of many wicked and profane perſons, of whom we may ſay as the Spirit doth of that great Whore, Revel. 17. 3. they are full of names of Blaſphemie: not ſparing to peirce thorow, to rend and teare the ſacred name of God in peices by impious helliſh▪ Oaths and Imprecations Not p. 14regarding how contumeliouſly they ſpeak of God, of his works, of his Religion, Ordinances, Officers, Image. Such a generation there is to be found amongſt us, true Malignants, ſuch as David deſcribeth, Pſal. 73. 9. They ſet their mouth against the heavens, and their tongue walketh through the earth]: they ſpeak profanely of God, and of his works of Providence: Such is their pride that they ſpeak of every thing at their own pleaſure, without any regard either to God or man. Not unlike that Beast in the Revelation, Rev. 13. 6. of whom it is ſaid that, he opened his mouth in Blaſphemies against God, to blaſpheme his name, and his Tabernacle, and them that dwelt in heaven… So do they, they ſpare not to open their mouths in Blaſphemi… againſt God, againſt his Religion, his Ordinances, his Saints, …ch as ſerve God in holineſſe and righteouſneſſe, being fellow-Citizens of Heaven, and of Gods houſhold. Thus being imbittered againſt the true Religion of God, at leaſt againſt the power and practiſe of it, they care not how baſely they ſpeak of it, and of thoſe who hold it forth by a viſible profeſſion and practiſe; not caring what opprobrious and diſgraceful terms they caſt upon them, and all for their holineſſe ſake, for the Image ſake which they bear; which (as I have ſhewn you) is no leſſe then Blaſphemy againſt God, whoſe ſervants they are, and whoſe cognizance they wear. But to leave them;

The Blaſphemie which we are this day principally to take notice of, is the Blaſphemy of thoſe who ſay they are Jewes, but are not; ſuch as pretend to Religion, making an outward profeſſion of it, and yet are Blaſphemers. And are there not ſuch to be found in this Nation that I ſay not in this place)? Profeſſors, and yet Blaſphemers. Men that profeſſe to ſtand for God, and for Chriſt, and for his Religion, pretending to more of God then others, and yet Blaſpheme all. Would to God the charge did not lye ſo juſtly againſt ſome, and many of this kinde. Should we take a generall ſurvey of ſome particulars; what one Article of the Chriſtian faith ſhall we finde which is not by ſome ſuch either denied or perverted? As for God himſelf, though he be acknowledged in word, yet how is he in truth denied by thoſe who will not allow him to be a diſtinct Eſſence, ſubſiſting by himſelf? Such is the Doctrine and language of ſome. There is no God but what is within us. As for that Orthodox diſtinction betwixt Eſſence and Perſon, how is it exploded? The very name of Trinity jeared at; and p. 15the thing renounced. The Deity of Chriſt the Son of God, as alſo of the Holy Ghoſt, and their equality whith the Father, how is it profeſſed againſt? I might go on, and ſhew you the like in many other of the Articles, if not all. As alſo touching the Scriptures, which are made to be no other but a humane breath, and that blowing (as the wind) contrary wayes; containing in them many ſilly, vaine, groſſe and contrary things, the Prophets and Apoſtles therein (poore men) ſpeaking according to the preſent tempers of their ſpirits (it is their own language). And ſo for the Ordinances of God, that they are poore and low diſpenſations; worthleſſe, uſeleſſe, at leaſt to them. All Religious duties in publike or private, are but formes, bodily exerciſes, meerly legall. And there may be as much of God ſeen and enjoyed in any ſervile labour, as in the Miniſtery of the Word, Prayer, &c. To theſe I might adde the opprobrious and diſgraceful language that is poured out upon the ſervants of God; and that not only his ſervants at large, (as all true Chriſtians are), who if they be not of their way, are ſure to hear ill enough, what ever elſe they be; but alſo his ſervants in Ordinarie, the Miniſters of the Goſpel, who are reproached and vilified, and diſgraced, and that not for any perſonal miſcarriages; See the Teſtimony of the truth of Jeſus Chriſt by the Miniſters of London, Anno 1648. Mr. Bartlets Soveraigne Balſom. in fine.but with reference to their publike capacities, as Miniſters; the very office it ſelf being decryed as of no longer uſe in the Church of God. But I finde this work already done to my hand by others, who undertaking to give teſtimony of the Truth of Jeſus Chriſt, have poſted up ſome of theſe Heretical Blaſphemies in aeternam rei Infamiam, preſenting them to the view of the world, to their eternal Infamie.

Thus Profeſſours not a few are turned Blaſphemers. I, ſome who (at leaſt in their owne apprehenſions) ſeemed to be of the higheſt forme. I more, ſuch as have been, or have taken upon them to be Teachers and Inſtructers of others. So fully is Pauls Prophecie here fulfilled, and accompliſhed amongſt us; never more, and more deſperate Blaſphemers of this kinde to be found in any age, in any Nation of the world then at this day in this.

Queſt. But how cometh it ſo to paſſe, that this ſo ill, ſo poyſonous a weed ſhould thus ſpring and grow in this Garden of God? And that in this weeding time; in this time of pretended, and by many really intended Reformation? It will not be amiſſe a little to enquire into the cauſes and occaſions of it.

p. 16Reaſ. 1. Deus non eſt Author cujus eſt ultor. Fulgent. Comfort for Beleevers▪ &c. pag. 36, 37.Anſw. 1. For anſwer (in the firſt place). This God permitteth. I do not ſay he is the Author of it, (That is one of the Blaſphemies of the Times, to make God the Author of ſin, and not of the Action only, in and with which ſin is, but of the very Pravitie, Ataxie, Anomie, Irregularity, and ſinfulneſſe it ſelf which is in it, in which termes it is by ſome delivered); but yet he permitteth it, and that with an effectual Permiſſion: which he doth

1. In a way of Judgment, puniſhing one ſin with another. Men have been ungrateful, unfruitful, unanſwerable to times and means, not walking worthy of the Goſpel, not prizing it, but waxing wanton under it; therefore hath God given them up after this manner. This is the Reaſon which the Apoſtle giveth why the Gentiles were given up to ſuch Moral and Practical wickedneſſe as they were, Rom. 1. 21, 24. Becauſe when they knew God (viz. by the light of nature) they did not glorifie him as God, (give that honour and reſpect unto him which they could not but apprehend due to the Divine Majeſty), neither were thankeful, (for thoſe common mercies which they received from his hand, Therefore God gave them up unto uncleanneſſe, &c.] ſo puniſhing the breach of the firſt table by giving them up to the violation of the ſecond. And for the like cauſe it is that God in his juſt judgment ſometimes giveth up men to this height of ſpeculative wickedneſſe, to turne Heretical Blaſphemers: Becauſe when they knew God (by the light of the Word), they did not glorifie him as God (by ſerving him according to his will revealed), therefore hath he thus given them up unto Satans deluſions. Whilſt the Truth was held forth unto them, they did not afford it an anſwerable reception. So the Apoſtle renders the reaſon of it, 2 Theſ. 2 …0, 11. where ſpeaking of Apoſtates who had made defection from the fai…h, Becauſe (ſaith he) they received not the love of the Truth (that is, (ſaith Grotious) they did not prize the love of God in holding forth his Truth, the truth of the Goſpel unto them; or rather they did not entertaine that truth, imbracing and laying it. up in their hearts as they ſhould have done), Therefore God ſhall ſend them ſtrong deluſion that they ſhould beleeve a lye]. Therefore he giveth men up to the imbracing of Heretical and ſoul-damning doctrines. This God doth in a way of judgment to ſome.

2, And ſecondly, he doth it by way of Probation and Tryal unto others. Surely for this end is this hour of temptation come p. 17upon the Church at this day, to try them that dwell upon the earth, Rev. 3. 10. To try the Faith and Patience and Conſtancie of thoſe who are ſound, and will cleave unto God, and unto his Truth. This reaſon the Apoſtle giveth why there muſt be Hereſies in the Church, 1 Cor. 11. 19. There muſt be Hereſies (ſaith he) among you, that they which are approved may be made manifeſt]. And ſo we may ſay, There muſt be Blaſphemies, God ſeeth it expedient to permit them, and that to this end amongſt others, that they which are foreign, Sincere and conſtant unto God and his Truth may be made manifeſt to themſelves and others. This is one of Gods winnowing ſeaſons, wherein by this wind he ſevers the ſound and weighty corne from the chaff: ſhowing who they are that are ſtable with him, and who are otherwiſe.

Reaſ. 2.Secondly, as God permits this in justice and wiſdome for theſe, and other ends known to himſelf, ſo Satan acts it. This hath the Enemy done (ſaith the Husbandman in the parable concerning the Tares which were grown up in his fild among his good corne), Matth. 13. 28. Theſe Tares are Schiſmaticks and Hereticks, with Eng. New Annor.their Heretical Doctrines, which like Tares, intoxicate the brains of men which will take them down. Now theſe are of Satans ſowing. That foreign, that envious man (as he is there called), envying to ſee Gods corne grow and flouriſh, to ſee the proſperity of the Church, and the flouriſhing of the Goſpel, he poyſons the ground with this pernicious Tinetare. This he doth to croſſe and hinder Gods work in his Church. Even as in the rebuilding of the Wals of Jeruſalem, he made uſe of thoſe Samaritans, (pretended friends, but reall adverſaries to the Jews), to hinder the work what they could, Ezra. 4. 1. &c. Even ſo in this time of an intended Reformation, he hath ſtirred up many ſuch Heretical ſpirits to render all endeavours that way ineffectual. Even as God once fruſtrated that deſigne for the building of Babel by dividing the languages of the builders; ſo doth Satan now by a like practice, ſeek to hinder the building of Jeruſalem, the Church of God amongſt us, by dividing the Hearts and Tongues, and Pens of men; that whilſt ſome ſpeak the language of Canaan, of heaven, holding forth the Orthodox truth of God, others who pretend to be builders too, ſhould ſpeak the language of Hell, holding forth pernicious Errours, Heretical Blaſphemies.

Reaſ. 3.3. Again, thus it cometh to paſſe through the remiſſeneſſe and p. 18negligence of thoſe to whom the care of the Church is or ſhould have been committed. Whilſt men ſlept (ſaith the Parable) the Enemy ſowed Tares among the wheat, Matth. 13. 25. whilſt thoſe who are, or ſhould be, betruſted with the Church, either fall aſleep, or are laid aſleep, ſo as they do not act ſo vigilantly and vigorouſly as they ought to do for the welfare and preſervation thereof, ſuch Tares, ſuch evill Inſtruments creep in. A truth lamentably experimented in this Nation at this day. Where, whilſt the golden reynes of Eccleſiastical Government have been relaxed and let looſe; and the Civil ſword otherways imployed, ſo as Errors of an inferiour alloy have been connived at, and de facto tolerated, men (as the nature of ſin and errour is) growing worſe and worſe through this Liberty, have at the length arrived at this deſperate height, to ſpeak Blaſphemies, write Blaſphemies, Print Blaſphemies, daring to pour out their Vials upon the Sun, caſt a dark foyle upon the cleareſt and moſt comfortable truths upon the whole Religion of God.

Reaſ. 4.Fourthly, again, In men themſelves we ſhall finde ſomewhat which diſpoſeth them unto this great evill. Men do not ordinarily become Blaſphemers at the firſt. Nemo repentè fit peſſimus; They climb to this height of wickedneſſe by certaine degrees and ſteps. Some of which we ſhall meet with in the former part of this verſe, whereof the text is part. Men ſhall be lovers of their own ſelves, &c.] Mark how men come to be Blaſphemers. Firſt, they are Lovers of themſelves, ſeeking their own things, their own honour, credit, preferment; making ſelf the end of all their actions. And ſecondly, they are Covetous, accounting gaine to be godlineſſe. And thirdly, they are vain-glorious, arrogating much unto themſelvs, highly conceited of their own worth: And fourthly, they are proud, ſupercilious, deſpiſers of others, thinking meanly of others in compariſon of themſelves. And being ſuch, no wonder now they come to be Blaſphemers▪ When Satan hath thus got them up to the top of the Pinacle, now he caſts them down; having got them to the top of the Ladder, now he turneth them off, putting them upon ſuch deſperate wayes and courſes (unleſſe merciemercy ſtep in) to their utter deſtruction.

Applic.Thus you ſee that it is ſo, and why it is ſo. That which now remaines is the Application. Which I ſhall direct firſt Generally, then Specially. Generally to all Chriſtians: Specially to Timothies, the Miniſters of the Goſpel.

p. 19Ʋſe. 1.1. For all Chriſtians, Let not them (in the firſt place) be offended at ſuch times, ſuch Perſons. So effended, as to like the Church of God, the Religion of God ever the worſe for that. A needfull Caveat; this being a thing which men are very ſubject to. It is not for nothing that our Saviour pronounceth a bleſſing upon them who ſhall not be offended at him. Bleſſed is he whoſoever ſhall not be offended at me, Matth. 11. 6. This he foreſaw the world would be ſubject to, to take offence at him, at his perſonal condition, the meanneſſe of it, and the ſufferings attending it. Herewith the Diſciples themſelves were offended. So their Maſter foretold it would be with them, Matth. 26. 31. All ye ſhall be offended becauſe of me this night] And accordingly it came to paſſe. When they ſaw him apprehended, carried away, and uſed in that diſgraceful manner, they began to entertaine other thoughts of him then before they had done; and fayled in the duty and reſpect which they ought unto him. And as at his perſonal condition, ſo at the condition of his Church. This men are ſubject to be offended at, as in regard of troubles and perſecutions ariſing from without, (of which our Saviour ſpeaketh in the Parable, Matth. 13. 21. whereby the ſtony ground ſetting forth the Temporary Profeſſor, he giveth this character of him, that however at the firſt he heareth and receiveth the word with joy, yet when tribulation and perſecution ariſeth, by and by he is offended:) So alſo in regard of thoſe Peſts of Hereticks and Blaſphemers which are bred in the womb, and nurſed up in the boſome of the Church. Theſe are in themſelves a great eye-ſore, a great offence. But let them not be ſo to any of us. Neither is there any reaſon they ſhould be ſo. This is no other then what the Spirit of God hath forewarned us that it ſhould be: And therefore forewarned us, that we ſhould not be offended when we ſee it come to paſſe. For this end it was that our Saviour foretold his Diſciples what times ſhould follow after his departure from them; Theſe things have I ſpoken unto you (ſaith he) that yee ſhould not be offended, John 16. 1. And for the like cauſe did the Apoſtle here advertiſe Timothy of what manner of men the Church of God ſhould be peſtered and infeſted within ſucceeding times, that neither he nor others might be offended at that Apoſtatizing generation, ſo as to like the Goſpel ever the worſe for their ſakes.

p. 20And this uſe let us make of this Premonition. There is ſprung up in the boſome of this Church within theſe late yeers, ſuch a generatio n of Apoſtates, Heretical Blaſphemers, ſuch, and ſo many, as ſcarce any age (all things conſidered) ever bred Profeſſours turned Blaſphemers. Thoſe who had lyen in the Churches boſome ſucking the ſincere milk of the word from her Breaſts, the Scriptures; held forth the profeſſion of Religion in an exemplary and more then ordinary way, yet they are fallen off; now ſpeaking evill, (I cannot ſay of the things which they knew not, (for then (as our Saviour ſaid of the perſecuting Jewes to whom he had preached, John 15. 22.) they had not had ſin,) their ſin had not been ſo great) but of the things which they have known and approved; ſpeaking evil of the Truths of God, which have been precious unto them▪ ſpeaking evill of the wayes of God, wherein they have conſcientiouſly walked; it may be even jearing at ſome of the moſt fundamentall doctrines and practiſes of Chriſtian Religion; ſpeaking evill of the Ordinances of God, which have been to them heretofore the avowed power of God to their ſalvation: Now they look upon them as poor low diſpenſations, empty formalities, things which are beneath them, and no longer uſefull to them. Never ſuch a ſcandal given, never ſo much dirt caſt upon the face of Religion by any generation of men in any place, in any age of the world, ſince it was called Chriſtian. Well, yet let not us be offended at all this. It was a good reſolution in Peter, (had he not taken it up in his own ſtrength), Though all men ſhall be offended at thee (ſpeaking to his Maſter) yet will I never be offended, Matth. 26. 33. Every of us take up the like in the ſtrength of Divine grace aſſiſting; Though many be, though all ſhould be offended at the Religion of God, yet ſo will not we be. Though never ſo many ſcandals be given by others, yet they ſhall not be taken by us; ſo taken, as that we ſhould in the leaſt be diſtaſted with the wayes and Truths of God. As for Hereticks and Blaſphemers, ſuch in all ages there have been, and ſuch there muſt be. So ſaith Paul of the former, There muſt be Hereſies (or Sects) 1 Cor▪ 11. 18. And ſo may we ſay of the latter. There muſt be Rlaſphemers amongſt us, God ſeeth it expedient to permit it, for thoſe forementioned ends, and other ends known to himſelf. Let not any of us then be ſcandalized by it, offended at it.

Ʋſe. 2.2. And as not offended at it, ſo not diſanimated, diſheartned by p. 21it. A thing which Chriſtians in this caſe are no leſſe ſubject to then the former. And indeed there may ſeeme to be a cauſe for it. To ſee ſuch a flood of waters caſt out of the mouth of the red Dragon, who but may fear the carrying away the woman by it? To ſee ſuch a deluge of Hereſies and Blaſphemies caſt out of the mouth of Satan, who but may fear the drowning of the Church? the extinguiſhing of the light of the Goſpel amongſt us? But let not all this diſanimate. It is one end wherefore Paul here giveth his Timothy warning of this deſperate generation of men, that he might not be out of heart, diſcouraged by them, as if the Goſpels cauſe were deſperate; but rather to ſteele his ſpirit, and to make him ſo much the more couragious for God and his Truth, bearing up head againſt thoſe Errors of the times (as I ſhall have occaſion to ſhew you hereafter). And this uſe let us make of this advertiſement. Now that we ſee it come to paſſe according as the Apoſtle here foretold it, let us not be diſanimated by it. The Huſbandman when he goeth into his field in the ſpring time, it may be there he eſpieth abundance of Weeds growing up amongſt his corne, and ſo much the more by how much he hath beſtowed the more coſt upon it by manuring it; but this doth not put him out of heart. He knoweth that they will all wither before the harveſt. Upon the like conſideration let the Lords people, thoſe which wiſh well unto his Religion, bear up their hearts and ſpirits in the midſt of theſe perilous and amazing times. In this ſpring time of deſired Reformation, there are abundance of evill weeds, Hereſies and Blaſphemies, that are ſprung up in this Church of God, threatning to eate out the good corne; and for the preſent they are not only an eye-ſore, an offence, but an annoyance, hindring not a little the growth and flouriſhing of it (I mean of the Church and Goſpel). But here is the comfort, before the Harveſt all theſe ſhall wither, and the good corne, the Truth of God, ſhall get the upper hand. Magna eſt veritas, Great is the Truth of God, and it ſhall prevaile againſt all the dreams and fancies of men. The earth ſhall ſwallow up all theſe waters. As it was with the waters which drowned the world in the dayes of Noah; when they had done the work for which they were ſent, waſhed that ſinfull generation from off the face of the earth, then they return again to that Abyſſe, that great deep from whence they came, Gen. 7. 11. & 8. 3. And ſo ſhall it be with this flood p. 22of Hereſies and Blaſphemies which is broke forth upon this Nation at this day; when theſe have done the work for which they are permitted and ſent, viz. made manifeſt thoſe which are approved, they ſhall return again to that Abyſſe, that great deep, that bottomleſſe pit, the pit of Hell, from whence they came.

And therefore for us, let us in the mean time with Noah and his family, keep cloſe within the Arke, within the Arke of the Church, waiting for the abating and drying up of theſe waters; not doubting but that God in his due time will finde an Ararat for his poor weather-beaten Church to reſt upon. Thus be not offended, be not diſcouraged by what is come to paſſe amongſt us.

Ʋſe. 3.3. But yet (in the third place) do not over-look it, ſlight it, as not worth the taking notice of. So do they ſeem to do which cry up the preſent times for ſuch glorious times, ſuch happy and bleſſed times. Now ſurely, if bleſſed Paul were alive in theſe times, he would not think them ſo. In his judgment ſuch times as theſe, wherein Profeſſors turn Blaſphemers, they are foreign, Difficult, Grievous, Perilous times, Evill times. And I cannot but wonder how any one that hath the eye af a Chriſtian, ſhould look otherwiſe upon theſe times. The ſpirit of God in Scripture meaſureth the goodneſſe and badneſſe of times by the binding and looſing of Satan. In Revel. 20. v. 2. there we read of the binding of Satan for a thouſand yeers, that he ſhould not deceive the Nations. There is the proſperous ſtate and condition of the Church, a good time. In the ſeventh verſe of that chapter we read of the looſing of Satan. [When the thouſand yeers ſhall be expired, Satan ſhall be looſed out of his Priſon, and ſhall go out to deceive the Nations.] There are ſad times for the Church, Evill times. And ſurely ſuch are the times whereinto we are fallen. How is Satan let looſe amongſt us, even to the deceiving of the Elect, if it were poſſible? How many of thoſe who have had the name of Chriſt called upon them, written upon their foreheads, (I, and we hope upon their hearts too, are deceived by the ſubtilty of Satan, and carried away even to the higheſt of Evils, even unto Blaſphemy. Profeſſors turned Blaſphemers. Surely this is no other but an Evill time. a Perilous time, a Sad time. So let us look upon it.

And ſo looking upon it, let us be accordingly affected with it, mourning for the evils in theſe times: Not ſo much for Penal evils, the outward Calamities and Judgments which are amongſt p. 23us, (which yet are to be laid to heart) as for the ſinful Abominations which are to be found in the midſt of us which are indeed the dreadfuleſt of Judgments. Mourn we for theſe. Such, all ſuch, and only ſuch they were, whom the Angel had Commiſſion to mark out for temporal ſalvation and deliverance, viz. ſuch as ſighed and cryed for all the Abominations that were in the midſt of Jeruſalem, Ezek. 9. 4. For theſe ſins the Land mourns at this day; and (unleſſe God in mercy ſtep in) is like to mourn yet more then ever. For theſe let us mourn.

And as for all the reſt of the abominations, ſo for this in a ſpecial manner. The horrid and prodigious Blaſphemies that are to be found in the midſt of us. O let every ſoule that heareth them, or heareth of them be thus affected with them. So were the people of God amongſt the Jewes wont to be affected with this ſinne. No ſin went ſo near their hearts as this, this of Blaſphemy. So much they were wont to expreſſe by the rending of their garments at the hearing of the name of God▪ blaſphemed. So did Hezekiah's Commiſſioners, Eliakim and the reſt; when they heard Rabſhakeh's Blaſphemies, they rent their cloaths, Iſa. 36. ult. And ſo did Hezekiah himſelf, when it was by them reported to him, he did the like, chap. 37. verſe 1. The like did the Apoſtles, Paul and Barnabas, when they heard the Blaſphemy of the Lyſtrians, crying up them for gods, They rent their cloaths, Acts 14. 14. This did they to expreſſe the rending of their hearts with grief and indignation at what they heard, or heard of. And what cauſe have we to do the like, who hear of thoſe horrid Blaſphemies which are ſo rife in this Nation at this day?

Eſpecially when we conſider from whom theſe Blaſphemies come, from what mouths they break forth. Not from black profane, unhallowed mouths, from which little other language can be expected; but from the mouths of thoſe who ſtile themſelves Saints, ſuch as ſay they are Jewes, pretending to an high profeſſion, and extraordinary power of piety. Now ſurely this is no ſmall aggravation of their ſin, and ſo ſhould be of our ſorrow. The Jewes had a Canon (as Ainſworth reports it out of their Maimonie), that whoſoever heard Blaſphemy of the name, whether he Ainſworth in Levit 24▪ 11.Lev 24:11heard it himſelf, or heard it from the mouth of another, he was bound to rend his cloaths. But he that heard it from the mouth of a Heathen was not bound to rend his cloaths. And Eliakim and p. 24Shebna had not rent their cloaths (ſay they), but that Rabſhaketh was an Apoſtate from the faith.] Surely no Blaſphemy to be ſo much laid to heart and lamented, as the Blaſphemy of Apoſtatized Profeſſours. For this mourn we, and that in a threefold reſpect.

1. As it is a ſin: a heynous ſin wherby the name of God is exceedingly diſhonoured. The name of God! It ſhould be dear to every Chriſtian, even dearer then his own life. So it was to Moſes & Paul, who rather deſired to have their names blotted out of the book of life, and to be accurſed from Chriſt, then that his name ſhould ſuffer through the miſcarriage of his people, Exod. 32. 32. Rom. 9. 3. And if ſo, how deeply ſhould this affect us, to hear the name of God thus diſhonoured, thus Blaſphemed as it is?

2. As it is a Judgment. Many judgments there are abroad amongſt us at this day which call for Humiliation, (deſerving ſome of them to be bewailed with tears of blood), but none like unto this. Of all judgments none like ſpiritual judgments, judgments ſeazing upon the ſpirits of men. And ſuch is this. A ſpiritual judgment, and that a dreadful one: that men profeſſing the name of Chriſt, and pretending to Religion ſhould be given up to ſuch a foreign, ſuch a Reprabate mind, a minde ſo voide of judgment. Here is cauſe of deep lamentation.

Propter talia delicta, & fames, & terrae motus, & peſſes eveniunt. Vide Alſted. Theolog. Caſaum. cap. 15. Caſ. 5.3. And thirdly, as it is a Prodromus a fore-runner of judgment. So that good Emperour Juſtinian looked upon it, who making this ſin Capital, giveth this reaſon for it. Propter talia delicta, &c. For ſins of this nature come Famines, and Earthquakes, and Peſtilences. And ſurely ſuch black clouds are full of water. Such horrid ſins are full of divine wrath; threatning us in this Nation at this day, not only with temporal plagues, but with ſpiritual judgments, even the removing of our Candlestick. When ſo many Dorrs are ſtriking at the light, who but may fear the putting out of the Candle? In this threefold reſpect mourn we for this evill as it is a ſin, as it is a judgment, as it is a fore-runner of judgment; that ſo the firſt may be pardoned, the ſecond removed, the third prevented.

Ʋſe. 4.And being thus affected with it, now take we heed that we be not partakers in it. This is the counſel which Paul giveth to his Epheſians, cap. 5. ver. 7. Having made mention of ſome wrathprovoking ſins, and ſinners, as Fornicatours, unclean perſons, covetous, p. 25&c. he ſubjoynes, Be not yee therefore partakers with them]. And the ſame counſel the voyce from heaven ſuggeſts to the people of God concerning Babylon, Rev. 18. 4. Come out of her my people, that yee be not partakers of her ſins]. And let the ſame counſel be acceptable unto us. We hear of many wrath-provoking ſins which are abroad, this amongſt the reſt, of Blaſphemy. [Men are Blaſphemers]. Take we heed that we be not partakers with them, partakers in their ſin, and that whether as Principals or Acceſſories.

11. As Principals, Leſt we alſo ſhould fall into the ſame evill. This uſe the Apoſtle Saint Peter maketh of the very like Premonition to that in the Text, 2 Pet. 2. 17. Yee therefore beloved, ſeeing yee know theſe things before, (know that dangerous Seducers ſhall come, ſuch as other of the Apoſtles had given them warning of, and himſelf had foretold and deſcribed, cap. 2. ver. 1. There ſhall be falſe teachers among you, who privily ſhall bring in damnable Hereſies, denying the Lord that bought them], Through whoſe means many ſhould be ſeduced, as it there followeth, v. 2. Many ſhall follow their pernicious wayes, &c.) beware (ſaith he) leſt yee alſo being led away with the error of the wicked, fall from your own ſtedfaſtneſſe.] And let the like Caveat be directed to every of us; which is not ſo needleſſe as ſome happily may imagin. Time was (and that not long ſince) when ſome of thoſe who are now deeply ingaged in the guilt of this ſin, would have thought themſelves as free from any danger of it as the beſt of us now can. Should one ſome few yeers ſince have come and told ſome of them, that they ſhould do thus, and thus; that they ſhould turn Blaſphemers, that they ſhould jeare at the Trinity, jeare at Scriptures, jeare at Ordinances, jeare at Miniſters, oppoſing the truths and wayes of God, would they not have been ready to reply as Hazael did to the Prophet, 2 King. 8. 13. What, Are we Dogs, that we ſhould do ſuch things? Nay, ſhould it have been told us concerning ſome of them, that we or they ſhould have done thus, would we not (with the Apoſtles in the like caſe) have been ready to ſuſpect our ſelves as ſoone as them? yet are they thus fallen. O let theſe their falls make us jealous over our ſelves▪ knowing that we alſo are made of the ſame mould, and are foreign, men ſubject to the like paſſions, the like infirmities; Such as, unleſſe the grace of God do ſupport, are ſubject to be caried p. 26away as they have been. And therefore preſume not upon our own ſtrength. (This it was that brought Peter to deny and abjure his Maſter), but be jealous over our ſelves. Taking the Apoſtles advice, 1 Cor. 10. 12. Let him that thinketh that he ſtandeth take heed leſt he fall] Many of thoſe who are thus fallen, time was when they thought they ſtood, and ſtood faſt, ſo as they ſhould not have been ſo ſoone removed to another Goſpel (as Paul complains of ſome of his Galathians, Gal. 1. 6.) they ſhould not have been brought to renounce and ſpeak evil of thoſe truths, and wayes, and Ordinances, and Miniſters, which before were ſo dear and precious in their eyes.

Queſt.Queſt. But how ſhall we be preſerved and kept from this great Evill?

Anſw.Anſw. A uſefull Queſtion. For your direction herein, take notice of ſome things to be avoyded, ſome things to be practized.

11. Some things beware of; viz. Such things as make way for this ſinne. Such are thoſe four particulars which precede the word in the Text, Self-love, Covetouſneſſe, Arrogancie, Pride, Each a ſtep to this great ſin of Blaſphemy. And therefore as we would be free from this, take heed of them.

1. Of Self-love. Inordinate ſelf-love, of ſetting up our ſelves, making our ſelves the end of all our Actions. So the Philoſopher defines a Self-lover, foreign. One that doth what ever he doth with an eye to himſelf, his own profit, honour, pleaſure, &c. One that ſeeketh his own things, and not the things of another, (contrary whereunto the Apoſtle willeth Chriſtians to do, 1 Cor. 10, 24) One that ſeeketh his own things, and not the things which are Jeſus Christs, (as Paul complains of many (for ſo the word [All] muſt there be taken, foreign pro foreign, All for many) in his time) Phil. 2. 21. Now beware of this, of thus ſetting up our ſelves, of being thus inamoured with our ſelves, doating upon our ſelves, Narciſſus like, to be inamoured with our own facts, our own fancies, our own opinions, ſo as to ſet up our ſelves above God and his Word. Which if we ſhall do, no wonder if in the end we come to be metamorphoſed, and make bold with what ever is his, and ſo come to blaſpheme him.

2. Beware of Covetouſneſſe; which as it is the root of all evill, ſo ſometimes of this▪ This it was that made Demas forſake Paul p. 27and his way, turn his back upon both, even his imbracing this preſent world, 2 Tim. 4. 10. This it was that made that rich young man turn his back upon Chriſt, Matth. 19. 22. He had great poſſeſſions, and they had him poſſeſſing his heart. This it was that made the Phariſees to jeare at the Doctrine of Chriſt, to deride him, Luke 16. 14. They heard all theſe things, but they derided him, For they were covetous. And this it was that made Judas to betray his Maſter, even his coveting thoſe wages of unrighteouſneſſe. And this, if it take poſſeſſion of the heart and hold it, it will make thee, if need be, to blaſpheme him.

foreign, ab a intenſiva, & foreign Sumo3. Take heed of Arrogancie. Of arrogating too much to our ſelves (as the word there properly ſignifieth). Of boaſting of things without our line, our meaſure, (which thing the Apoſtle diſclaimeth, 2 Cor. 10. 13.) Take heed of being puffed up with an high over-weening opinion of our own graces, gifts, parts, whether reall or imaginary. It is Solomons counſel, and it is very proper in this caſe, Prov. 3. 7. Be not wiſe in thine own eyes].

foreign ab foreign, & foreign, appareo, quod quis enimere ſe & caeteris mortalibus ſuperiorem eſſe perſuaſum habeat, Cui respondet Latinis Superbia, q. ſuper ire. Leigh Critic. Sacra. foreign his Contemptores aliorum. Grotius ad Text.4. Take heed of that which is near akin to this, Pride, foreign:▪ Superciliouſnes; of being ſo highly conceited of our ſelves, our own worth, our own abilities, as to look overly upon others, deſpiſing and contemning them, as Golia ſometime did David; and as men upon a high Tower look down upon them which are below. Of all theſe beware.

Surely ſome one or other of theſe it is that hath been the bane of moſt of theſe miſerable Apostates, ſeducing Teachers, who are now turned Blaſphemers. Obſerve them, and we ſhall find them to have been men deeply in love with themſelves, their own opinions, in love with their own credit and reputation, men that would be ſome-body in the world; Self-ſeeking men in ſome kind or other. It may be they have been in love with money, for which they have parted with truth. Being men of low or deſperate fortune, they have not cared by what ladder they climbed to preferment. However, this we ſhall generally finde amongſt them, that they have been foreign, Arrogant, Proud; Vainglorious, Supercilious; men highly conceited of themſelves, thinking meanly of others, ſpecially ſuch as were not in their own way. And by this means it is that they have now climbed up to the higheſt ſtaffe of the Devils ladder, even become Blaſphemers. That we may never ſplit upon the ſame rock, take heed of ſtearing p. 28the ſame courſe. Take heed of Self-love, take heed of Covetouſneſſe, take heed of Arrogancie, take heed of Superciliouſneſſe.

To theſe I might adde many more. I ſhall only hint unto you two or three, which are very proper to the preſent times, and preſent caſe.

5. Take heed of renouncing Church-communion. This Direction I ſhall hold forth with all reſpective tenderneſſe to thoſe upon whom it may ſeem to intrench; yet ſo as the truth of God may not be concealed or diſſembled. Take heed of forſaking Communion with the true Churches of Chriſt, in his publike Ordinances. This Saint Jude points at as an inlet unto this ſin. Jude verſe 19. Having minded thoſe to whom he writeth of what the Apoſtles had foretold, how that in the laſt times there ſhould be mockers, (ſuch as Paul here calleth Blaſphemers), he preſently addeth, Theſe be they who ſeparate themſelves] foreign, makers of Sects (as the Geneva renders it), or Separatiſts, men dividing and ſeparating themſelves from the true Churches of Chriſt, renouncing their Communion, forſaking their Aſſemblies (as the Author to the Hebrews deſcribeth the like Apoſtates, Heb. 10. 25.) and ſo (it may be) caſting off the publike Ordinances. Such (ſaith St. Jude) are the Mockers, the Blaſphemers of the laſt times. And is it not ſo amongſt us at this day? Who, or what are the Blaſphemers of the times? Are they not for the moſt part, ſuch as ſeparate themſelves? Groſſe and rigid Separatiſts, and Sectaries? Miſtake it not. I do not ſay that all thoſe who have thus ſeparated themſelves, are ſuch; (No, God hath yet kept many of them, and my prayer ſhall be yet, he may keep them from this ſo great an evill); But thoſe who are ſuch, are they not for the moſt part of that number? ſuch as have ſeparated themſelves, and that in a rigid and bitter way (for of ſuch I now ſpeak); renouncing Communion with the true Churches of Chriſt, crying them down for Antichristian Church…s, falſe Churches, no Churches. Let it be ſeriouſly and impartially obſerved, and I ſuppoſe this will be found to be the ordinary doore at which this deſperate Evill hath entred, and broke in upon the Church of God in this Nation. And I dare not forbear to give you notice of it, that upon this ground you may ſo much the rather beware of it.

6. Take heed of uſurping upon publike offices and administrations in the Church. Being private perſons take heed how you take p. 29up on you the office of publike teaching, not being called, not being ſent; how you uſurp upon the Miniſterial function. You know the ſtory of King Ʋzziah, 2 Chron. 26. 16. & 19. How that being (as the Text ſaith) ſtrong, and his heart lifted up, not contented with his kingly dignity, he would be uſurping upon the Prieſts office; thereupon he advanceth into the Temple, the Holy place, where it was not lawful for any but the Prieſt to enter; and there he attempts to offer Incenſe, which it was not lawfull for any but the Prieſt to do. But what was the iſſue? Why, preſently the Leproſie roſe up in his forehead from beſide the Incenſe-Altar]. The Diodati ad loevery aſhes of the Altar (as ſome conceive of it) flew in his face▪ and turned to a Leproſie. And hath not the like hapned to many amongſt us, who have been guilty of the like uſurpation? They being ſtrong in their own conceits, and their hearts being lifted up in the apprehenſion of their own gifts and abilities, and envying to the Miniſters of God the appropriation of their Miniſteriall functions, they have taken upon them the office of publike teaching, without any miſſion, or Commiſſion from God or man, ſcorning to enter at Chriſts▪doore, by the way of the Churches orderly Ordination. But what hath been the iſſue? Why, God hath met with them in the like manner; The aſhes of the Altar have flown in their faces, the Leproſie of Blaſphemy hath riſen up in their foreheads, ſo as they have become of Orthodox Profeſſors, Hereticall Seducers, indangering all that came within the breath of them with the contagion of their Doctrine. Of this kinde were thoſe Blaſphemers which our Apoſtle here ſpeaketh of. Such as took upon them to be Teachers of others, and for that purpoſe went about from place to place (as ſome and too many circumforaneous teachers, (like Saint Judes Planets, wandring ſtars, Jude 19.) do in all places at this day), creeping into houſes, and bycorners, to vent their Heretical and Blaſphemous doctrines. That you may be kept from the like evils, take heed of the like unwarrantable preſumption.

Miſtake it not. It is farre from my thoughts to diſcourage any in doing their duty; Parents in inſtructing their children. Maſters their families, or Christians in edifying one another in their holy faith in a private way, whether it be by praying together, conferring together, or in helping one another in calling to minde what they heard in publike; for all which they have the Apoſtles p. 30warrant to bear them out, 1 Theſ. …. 11. But for private perſons to take upon them to teach in a publike and ordinary way without any miſſion from the Church, this is the preſumption which here I taxe, and look upon as rendring men ſo obnoxious unto this ſpiritual judgment.

7. To theſe I ſhall adde but one more; would you be kept from this ſin? take heed of curioſity, and inordinate affection of novelties in matters of Religion. You know how fatall it proved to thoſe men of Bethſhemeſh, who dared to look into the Arke of God; In ſeeing that, they ſaw their laſt, 1 Sam. 6. 19. Of ſuch dangerous conſequence is it when men will be prying into Gods ſecrets; will not be contented with what the Apoſtle confines Chriſtians to, Rom. 12. 3. foreign, to be wiſe (or underſtand) unto ſobriety (as thoſe words are moſt properly rendred), but they will be unlocking of Gods cloſet, picking of his Cabinet. Being ſurfeted with old and wholſome Truths, they long for Novelties; like thoſe Athenians, Acts 17. 19. who were very deſirous to hear Paul doctrine, meerly for the newneſſe of it. [May we know what this new doctrine is whereof thou ſpeakeſt?] Being glutted with plain and open truths, they hunt altogether after unrevealed myſteries: not fearing to plunge themſelves over head and ears in thoſe depths where the Elephant may ſwim, nay where never any yet could finde a bottome. If ſuch adventurous ſpirits be drowned in a ſea of Errors, what wonder? Plinie the younger was ſwallowed up of his Veſuvius, that ſmoaking burning gulfe, whilſt he dared to approach too nigh to finde out the cauſe of that Eruption. Nothing more dangerous then an overcurious diſquiſition and enquiry into the depths and hidden myſteries of God. Herein he ſpake rightly who ſaid of himſelf, Mallem ignorare ſine crimine, quàm ſcire cum diſcrimine. I had rather be ignorant of what I am not bound to know, then to hazard my ſelf in ſeeking to know it. It had been well for Eve if ſhe had never taſted of the tree of knowledge of good and evill. Some there have been who have dangerouſly miſcarried by affecting too ambitiouſly to be of Natures privy counſel. Prying too farre into thoſe abdita naturae majeſtatis; ſeeking to finde out the ſecret of natu…e, they have loſt themſelves. But more by prying into divine ſecrets; overcuriouſly enquiring into thoſe ever to be adored myſteries concerning the Trinity of Perſons in the unity of the Godhead, the manner p. 31of Chriſts Incarnation, &c. not ſuffering their faith to go a ſtep farther then carnal reaſon could conduct and carry it. Here hath been the riſe of Arminian errours, Socinian Blaſphemies, and the Blaſphemies of many other heretical ſpirits at this day. That you may be preſerved from the like miſcarriage, take that other branch of the Apoſtles caveat in that place forenamed, Rom. 12. 3. foreign. Do not preſume to underſtand above that which is meet for you to understand. Non ſupra ſcriptum▪ Not above that which is written, 1 Cor. 4. 6. Content your ſelves with revealed truths.

And amongſt them, ſpend your zeale upon thoſe which are moſt neceſſary, moſt uſeful. All truths are not of the ſame alloye, or of the ſame weight. Some more precious, more ponderous then others. Reſerve your zeale for thoſe which are of chiefeſt concernment, fundamentall truths▪ As for Problematicall truths, Controverſal and Queſtionable points, which are agitated and diſcuſſed amongſt men learned and pious, and are not of, nor near the foundation, be not over eager about them, in oppoſing and cenſuring thoſe which are otherwiſe minded then your ſelves. And as for Metaphyſical ſpeculations, Platonical Ideaes, and other like aiery, empty notions, leave them as whetſtones to ſharpen young wits withall. Such ſtones are no bread for Chriſtians, affording no ſolid ſoul-nouriſhment, and therefore not to be fed upon, but declined. So Paul preſcribeth it by way of advice unto Timothy, 1 Tim. 6. 20. where giving him a charge to keep that ſacred depoſitum, the doctrine of the Goſpel which was committed to his truſt as an Evangeliſt, a miniſter of it, to keep it himſelf, to tranſmit it to poſterity as he had received it, pure and uncorrupted; in the next words he directs him how he might the better do it. [Avoyd (ſaith he) prophane and vaine bablings, and oppoſitions of ſcience falſly ſo called]. Prophane and vaine bablings, foreign, vaine conteſts and diſputes about things which are not revealed, or are not worth the time which is laviſhed out upon them, not tending to ſpiritual edification: ſuch as thoſe fables and endleſſe Genealogies, which the ſame Apoſtle ſpeaketh of chap. 1. verſe 4. of the ſame Epiſtle, which miniſter queſtions rather then ediſying: Such profane and vaine bablings here he willeth him to avoid. With oppoſitions of ſcience falſly ſo called] foreign; Such oppoſitions and diſputes p. 32as are made againſt ſound doctrine by the adverſaries of the truth, who pretend to a greater meaſure of knowledge then others; (as thoſe forenamed Gnosticks did, whom the ancient Vide Grotium ad loc.Greek fathers conceive the Apoſtle there to point out as it were by name). Such vaine and fruitleſſe conteſts with proud adverſaries Paul willeth Timothy there to avoid. In the next words ſhewing him the danger of the contrary; Which ſome (ſaith he) profeſſing, have erred from the faith]. Here is the danger of being addicted to ſuch curious, vaine and fruitleſſe ſpeculations, and ſuch endleſſe diſputes. Hereby ſome have been, others may be brought to deſert the truth of God which formerly they have profeſſed; upon this ground take we heed of this affectation.

And among other things (to mind you of that alſo by the way) beware of holding up Arguments againſt the truth, by oppoſing Reaſon, or humane Authority, or pretended Revelation againſt Scripture (as the manner of ſome is). This alſo will come within the compaſſe of theſe profane and vaine bablings, of which this Apoſtle tels us, 2 Tim. …. 16. That they increaſe unto more ungodlines]. Such Errors as theſe do not ſtay where they begin, but they breed Error upon Error, proceeding from leſſer to greater, till at the length they arrive even at Blaſphemy. But I finde my Meditations running out beyond the limits I intended them, when I took this Text in hand. To contract my ſelf, as much as I may:

You ſee now what things are to be taken heed of, that you may be preſerved from this dreadfull evill. 2My next work is to ſhow you what is to be done. Here I ſhall not multiply directions. Take ſome which I conceive to be moſt proper.

1. In the firſt place, Labour for a diſtinct, ſound, well grounded knowledge in the principles of Chriſtian Religion. For the moſt part Blaſphemy is the fruit of Ignorance. Theſe men (ſaith Saint Jude, ſpeaking of Blaſphemers, who ſpeak evill of Dignities) they ſpeak evill of things which they know not, Jude v. 10. And truly, ſo do Blaſphemers for the moſt part, they ſpeak evill of things which they know not. So did Paul before his converſion, he was a Blaſphemer, ſpeaking evill of Chriſt and his Religion, but he did it Ignorantly. Certainly, did men know God and his Religion, they would not dare to open their mouths againſt them Had they known, they would never have crucified the Lord of Glory, (ſaith Paul, ſpeaking of the Princes, the Rulers of the earth), 1 Cor. 2. 8. p. 33And ſo may we ſay of many Blaſphemers; did they but know God and his Truth, they would not Crucifie them, peirce them thorough as they do. Labour for a wel-grounded knowledge of God and his Truth.

2. Receive the love of the truth. For the want of this it is that God giveth men up to ſtrong deluſions that they ſhould beleeve lyes, falſe doctrines, Hereſies and Blaſphemous opinions, [becauſe they receive not the love of the Truth, 2 Theſ. 2. 11.] They receive the truth into their Heads, in a ſpeculative way, ſo as to be inlightned by it, but not into their Hearts, in an affective way, to be warmed by it. Let not us content our ſelves with the former of theſe. Thoſe Revolters whom the Author to the Hebrews ſpeaks of, were ſuch as were once inlightned, Heb. 6. 4. ſuch as had received the knowledge of the truth, cap. 10. v. 26. It is no newes for illuminated Doctours, learned men to turne Apoſtates, Hereticks. Labour we to finde heat as well as light; that with the knowledge of the truth, we may have a love of the Truth. This Love will be ſtrong as death (Cant. 8. 6.) nothing ſhall conquer it.

3. In the third place, knowing and loving the Truth, Walk in it: This is the commendation which Saint John giveth of the children of that Elect Lady, Joh. 2. v. 4. They walked in the truth. This is the true Chriſtians commendation, not that he knoweth the Truth, of talketh of it, but that he walketh in it; acknowledging th truth, the Doctrine which is according to Godlineſſe (as our Apoſtle deſcribeth the doctrine of the Goſpel, 1 Tim. 6. 3. Tit. 1. 1.) and that by reducing it to practice, which is the trueſt acknowledgment; leading a life befitting the profeſſion of the truth, in all uprightneſſe and ſincerity. Thus knowing God, let us glorifie him as God, by walking before him in Truth; not daring to do any thing againſt the Truth. We can do nothing againſt the Truth, but for the Truth, (ſaith the Apoſtle) 2 Cor. 13. 8. Being thus ſincere with God, walking in the Truth, we ſhall through his grace be kept from this great tranſgreſſion.

4. But (in the fourth place), walk humbly. This is one of the things which the Lord requireth from his people, that they walk humbly with their God, Mic. 6. 8. O that every of us could but take out this leſſon! Surely the want of this it is that hath proved ſo baneful to many of our now ſeducing and ſeduced brethren. They ſeemed to walk with God; I, but they did not walk humbly p. 34with him. Their ſouls were lifted vp within them, lifted up in the apprehenſion of their own graces, gifts, parts, &c. And therfore is it that God hath thus left them into the hands of this his meſſenger Satan, thus to be buffeted by his Blaſphemous tentations. Let their fall be a Caveat to us. Take we heed leſt our hearts be exalted, through the abundance of what ever ſpiritual priviledges we are made partakers of. The ſtory tels us of King Hezekiah, when the Babylonian Ambaſſadours came to congratulate his recovery from that dangerous ſickneſſe, Iſa. 39. he in a vain glorious humour ſhewed them all his treaſures, that ſo the fame of his wealth and magnificence might be carried abroad to forraine Princes. But what was the iſſue? This vainglory proved fatal to his Kingdome, betraying all thoſe treaſures into the hands of thoſe Babylonians. Thus dealeth God ſometimes by his people, when they will be proud of their ſpiritual treaſures, making oſtentation of their gifts and graces, God leaveth them into the hands of Satan to be made a prey of by him, and for a time to be taken, and carried captive by him at his will, (as our Apoſtle ſpeaketh of ſome Apoſtates, 2 Tim. 2 2, 26.) And therefore ſee that we walk humbly with God, thinking meanly of our ſelves, preferring others before our ſelves.

To theſe obvious directions I might adde many more. St. Jude furniſheth me with three or four very proper in this caſe. You ſhall finde them lying together in two verſes in his Epiſtle. Having in the 17. and 18. verſes minded thoſe to whom he writes of what our Apoſtle here warneth Timothy, [But beloved, remember ye the words which were ſpoken before by the Apoſtles of our Lord Jeſus Chriſt, how that they told you there ſhould be mockers in the laſt times], Profeſſors ſome of them ſhould turn Blaſphemers, ſpeaking evill of, and mocking at the Truths and wayes of God, which formerly themſelves had profeſſed and walked in: In the 20. & 21. ver. he ſubjoyns and layeth down ſome directions whereby Gods faithful people might be preſerved from the like evill. [But ye beloved, build your ſelves on your moſt holy faith, &c.] In which two verſes we may take notice of a fourfold direction, each uſeful to our preſent purpoſe.

1. Buildup your ſelves on your moſt holy faith]. Faith, the Doctrine of Faith (for of that the Apoſtle thereſpeaketh) is the foundation on which Chriſtians are laid and built. Yee are built p. 35upon the foundation of the Apostles and Prophets, Jeſus Chriſt himſelf being the chief corner ſtone, (ſaith Paul to his Epheſians) Eph. 2. 20. that is, upon the Doctrine of the Goſpel, the Doctrine of Faith and Holineſſe contained in their writings. Now being laid upon this foundation, built upon this faith, they are as living ſtones to build up themſelves upon this faith. Not ſeeking for any other foundation, (other foundation can no man lay (ſaith the Apoſtle) then that which is laid, 1 Cor. 3. 11.) not queſtioning the truth and ſoundneſſe of this Goſpel foundation, they are with confidence and reſolution to build upon it, and to build up themſelves on it, endeavouring to advance themſelves in their ſpiritual eſtate upon this foundation. And this do you (Brethren) who would be preſerved from the Apoſtacie of the times. That foundation which you have been built upon, that Doctrine of Faith and Holineſſe which hath been preached unto you, and received by you, this is the foundation of the Prophets and Apoſtles; and other foundation can no man lay, then what hath been laid amongſt you; If any ſhall pretend to do it, though it were an Angel from Heaven, Pauls Anathema will light upon him, Gal. 1. 8. And therefore build you your ſelves on this foundation, with confidence and full aſſurance build upon this doctrine, as the infallible truth of God; adventuring your ſalvation, laying the weight of your ſouls upon it. As the ſtones of the building lay all their weight upon the foundation, firmly and immovably reſting upon it: So do you reſt upon that Doctrine which you have learned. Not calling in queſtion any of the Principles of your Religion, any of the fundamental truths of the Goſpel. This Scepticiſme, queſtioning Principles of Chriſtianity, ſpecially if they ſhall be arraigned at the bar of humane Reaſon, it maketh way for Apoſtacie, and in the end (as experience hath made it good upon ſome) for Atheiſme. And therefore in this ſenſe Lay we not again the foundation of repentance from dead works and of faith towards God, of the Doctrine of Baptiſmes, and of laying on of hands, and of the Reſurrection of the dead and Eternall Judgment, (as the Apoſtle dehorts) Heb. 6. 1, 2. This do ſome at this day, who call all theſe and al… other fundamentals of Chriſtian Religion into queſtion. Let not us dare to do it. But, leaving the principles of the Doctrine of Chriſt; (leaving them as we found them, immovable and unſhaken, taking the Principles of onr Religion for indubitable and p. 36unqueſtionable truths) let us go on to perfection in knowledge and practiſe; ſo buiding up our ſelves on this our moſt holy faith, going on forwards from faith to faith, from one degree of faith and holineſſe to another. Not looking back (as Lots wife did, for which ſhe is made exemplary to all Apoſtates, being turned into a pillar of ſalt to ſeaſon and preſerve others), but go on untill we come to the Mount of God, untill we come to ſee what we have beleeved, and ſhall receive the end of our Hope, the ſalvation of our ſouls.

2. The ſecond direction followes, [Praying in the Holy Ghoſt]. This is one of the pieces of the Chriſtian Panoplie, of that compleat ſpiritual Armour which the Apoſtle willeth the Chriſtian ſouldier to take up, and make uſe of, Epheſ. 6. 18. Praying always with all prayer and ſupplication in the ſpirit]. This piece of Armour Paul himſelf made uſe of againſt thoſe buffetings of Satan, (ſuppoſed to be Blaſphemous temptations); he betook himſelf to his prayers; For this thing I beſought the Lord thrice; 2 Cor. 12. 8. i. e. frequently, and importunately. And the like uſe make we of it at this day. This is a time wherein Satans fiery darts fly abroad, never thicker, never more dangerouſly. Let us therefore all of us betake our ſelves to our prayers, Praying in the Holy Ghoſt, ſolliciting the throne of grace with frequent importunity, that God himſelf would ſtand by us, and deliver us from every evill work. Thus being jealous of our ſelves and our owne weakeneſſe, fly we under the ſhadow of the wings of a divine protection; dayly begging it from God that he would deliver us from the ſnare of the fowler, and from this noyſome peſtilence; So as though a thouſand ſhould fall at our ſide, and ten thouſand at our right hand, yet it may not come nigh us; but that through his grace we may be kept from falling, and be preſented blameleſſe before the preſence of his glory, which Saint Jude aſſureth the beleevers of his time, that God was able to do for them. Jude 24.

3. Keep your ſelves in the love of God]. A direction which may be taken and underſtood three wayes, and each uſeful to our preſent purpoſe.

1. Keep your ſelves in the love of God, viz. Gods love to you. Being in grace and favour with God, and having ſome comfortable apprehenſions thereof, take heed of doing ought that ſhould cauſe God to turne his face from you, to withdraw the p. 37light of his countenance, the ſenſe and feeling of his love and favour from you, or cauſe him to frowne upon you. This will every preſumptuous ſin, every ſin againſt light and conſcience, do. Every ſuch a ſin will be like a dark cloud coming betwixt the Sun and the earth, intercepting the light of Gods countenance. So did Davids ſin, Pſal. 51. Whereupon he begs a reſtoring of the joy of his ſalvation. O therefore, being in the love of God, keep your ſelves in it, Be afraid to offend him, leſt he ſhould hide his face from you, and ſo ſuffer you to wander in the dark, and ſo to ſtumble and fall.

2. Keep your ſelves in the love of God, viz. your love to God. Finding your hearts once cloſing with God, and a cleaving to him, now perſevere in that love; labouring to finde your hearts more and more inamoured with him, more enlarged towards him. This love of God and of Jeſus Chriſt will preſerve the …ſoul from making defection from him and his truth. This it was which cauſed Paul to keep faith and a good conſcience, ſo as he could do nothing againſt the truth; the love of Christ conſtrained him, 2 Cor. 5. 14.

3. Keep your ſelves in the love of God, viz. in a fraternal love, love to the Brethren, which may be called the love of God, in as much, Firſt, as it is commanded by him; and Secondly, wrought by him, (in both which reſpects he is called the God of love, 2 Cor. 13. 11.) and Thirdly, it is for his ſake. In this love of God keep your ſelves, not ſuffering your hearts to be divided, alienated from, much leſſe ſet againſt thoſe who are members of the ſame body. This oppoſition, or alienation will increaſe unto more ungodlineſſe. Keep your ſelves therefore in the love of God.

4. The fourth and laſt direction is yet behinde Looking for the merciemercy of our Lord Jeſus Christ unto eternall life]. A uſefull direction ſpecially in difficult and dangerous times, wherein Chriſtians are in danger of being compelled to blaſpheme, to renounce, and abjure the truths of God, which they hane profeſſed, through the rigour of cruel and mercileſſe perſecutors who have got power into their hands: which was the caſe (as I ſhowed you) of ſome of thoſe Primitive Chriſtians which perſecuting Paul had to deale with, Acts 26. 11. Now in ſuch times, wherein men can expect no mercy, (nor yet juſtice) nothing but extremity of rigour from men, now look for the mercy of the Lord Jeſus Chriſt: who p. 38taking notice of the patience and conſtancie of his Saints in maintaining his truth, will not be wanting to them in a gracious remuneration. Behold I come quickly, and my reward is with me (ſaith that Amon, that faithful and true witneſſe, the Lord Jeſus) Rev. 22. 11. Chriſt ere long will come; and when he cometh, he will not come empty-handed. He will give to every man according to his works (as it there followeth). And therefore (as the verſe foregoing hath it), Let him that is righteous be righteous ſtill, and he that is holy let him be holy still]. Have we owned God and his truths, and appeared for them by profeſſion and practice? Do we ſo ſtill. So doing, what ever we meet with from men, we ſhall be ſure of the mercy of our Lord Jeſus Christ.

And thus have I (with what brevity I could) preſented unto you ſome uſeful directions, which may be as preſervatives unto you againſt the poyſon of thoſe Heretical Blaſphemies of ſeducing Teachers and Apoſtatized profeſſours, which are ſo rife in this Church at this day, whereby you may (through the mercy of God) be kept from the infection of them, from partaking in them as Principals.

But this is not enough. Take heed (in the ſecond place) lest you partake herein as Acceſſories. Here is the ſecond part of this Admonition, which I beſeech you give eare unto, as that which in ſome branch of it will concerne every of you. This is Paul… Caveat to Timothy, 1 Tim. 5. 22. Be not partaker of other mens ſin; Keep thy ſelfe pure]. Pure, not only from being a Principal in them, but alſo an Acceſſory to them, (of which latter the Apoſtle there properly ſpeaks, as I ſhall ſhew you anon. And let the ſame counſel be as acceptable to all of us as it is in it ſelf ſeaſonable and needful. Take we heed of partaking in this great and dreadful evil of Heretical Blaſphemies, not only as Principals in it, but as Acceſſories to it. Which men may be many wayes. Give me leave to inſtance in ſome of the moſt obvious, that you taking notice of them, may the better decline them.

1. By countenancing of them. This I take from Saint John in his ſecond Epiſtle, ver. 10, 11. If there come any among you, and bring not this Doctrine, receive him not into your houſe, neither bid him God ſpeed; For he that biddeth him God speed, is partaker of his evill deeds]. A paſſage which ſpeaketh home to the point in hand. Reflect upon it again. If there come any unto you and bring not p. 39this Doctrine], that is, bring a contrary doctrine, contrary to the doctrine of which he ſpeaketh in the verſe foregoing, the Doctrine of Chriſt, [receive him not into your houſe] lodge him not, entertain him not: [neither bid him God ſpeed] ſhew him no countenance, give him no encouragement: [for he that biddeth him God speed, is partake of his evill deeds] maketh himſelf acceſſory to his ſin by this collateral conſent and allowance, by ſeeming to approve of what he ought to reprove.

2. If by countenancing, much more by impowring ſuch manner of perſons. This I take up from the Apoſtle writing to Timothy in the place forenamed, 1 Tim. 5. 22. where he giveth him this Caveat, Lay hands ſuddenly on no man, viz. in Ordination (ſo it is moſt commonly, and moſt properly expounded). Herein Paul willeth Timothy to be adviſed, ſo as not to have any hand in inſtal ing any into any Eccleſiaſticall function, who were not approvable both for Doctrine and life. Adding this for a Reaſon; Neither be partaker of other mens ſins]. Timothy by ordaining, impowring of an Heretical falſe teacher, giving him an advantage to ſpread his falſe doctrine with authority, ſhould make himſelf acceſſory to all that miſchief which ſhould redound unto the Church by ſo pernicious an Inſtrument.

A point which I wiſh it might be taken notice of by all thoſe who have or may have power to impower others, whether in a Civil or Eccleſiaſtical way, to promote and inſtall any in any place or office of publike truſt, whether in the Church or Commonwealth. If ſo be they be men of dangerous and poyſonous principles, ſuch as thoſe Heretical Blaſphemers I have been ſpeaking of, let them take heed how they lay hands on them (unleſſe it be in ſecuring their perſons from doing any farther harme); how they have any hand in putting advantages into their hands, wherby they may ſpread the contagion of their Errours to the indangering of the ſouls of others. In ſo doing they ſhall make themſelves partakers of their ſin, acceſſories to all the evill that accrueth to the Church of God by their means.

3. A third way is by tolerating and ſuffering of ſuch. This I take from the spirit writing to the Churches, Rev. 2. Writing to the Church of Pergamus, he layeth this to the charge of the Angel there, that he had in that Church them which held the doctrine of Balaam, ver. 14. and them which held the doctrine of the p. 40Nicolaitans, verſ. 15. Pertinacious Hereticks, for ſo much the word there imports, foreign, ſuch as held faſt thoſe doctrines. So the ſame word is tranſlated in the verſe foregoing, ver. 13. Thou h…ldeſt faſt my name, foreign And ſo the word here ſignifieth, an obſtinate and pertinacious holding of thoſe heretical doctrines, (which properly maketh an Heretick). Such Hereticks there were ſome in that Church. But what was that to the Angel, the Miniſter, or Officers in that Church? Yes, foreign, Thou haſt them, i. e. thou tolerateſt and ſuffereſt them, not proceeding againſt them according to that authority committed unto thee. So you have it more plainly in that charge againſt the Church of Thyatira, v. 20. I have a few things againſt thee, becauſe thou ſuffereſt that woman Jezebel, which calleth her ſelf a Propheteſſe, to teach and ſeduce my people]. This TOLERATION, where that power which God hath committed to any for the ſuppreſſing, reforming, or puniſhing of ſuch Heretical Blaſphemers, is not put forth, but they are connived at, born with, this involves thoſe who are herein failing in their duty, in the guilt of that ſin, maketh them acceſſories to it. The Rule is ancient and true, Qui non vetat peccare cum poſſit jubet, who ſo having power to prohibit or hinder an evill, ſhall not put forth that power, maketh himſelf (at leaſt) acceſſory to it. This do Church-officers in the ſtate Eccleſiaſtical; Having liberty to exerciſe that power which Jeſus Chriſt hath committed to them for the edification of his Church under himſelf, if they ſhall not put it forth for the ſuppreſſing of ſo great an evill as this, they thereby become acceſſories to it. And ſo doth the Civill Magiſtrate, being by Gods appointment keeper of both Tables, if he ſhall not draw forth the ſword which God had put into his hand, for the vindicating of the name and cauſe of God againſt theſe open and profeſſed enemies of it, for the Puniſhing of Blaſphemers according to the power and authority committed to him: by this whether voluntary, or negligent Toleration and connivance, he involveth himſelf in the guilt of this ſin.

Queſt. Happily ſome by the way may interrupt me, and demand of me, What puniſhment is due unto this ſin.

Anſw. Give me leave to turne aſide a little to returne them an Anſwer. For the right ſtating whereof we muſt diſtinguiſh. There are divers kinds of Blaſphemies and Blaſphemers. To follow the p. 41Caſuiſt Alſted; there are two kinds of Blaſphemy; the one Immediate, Alsted. Theol-Caſuum. cap. 15. Caſ. 5. De Blaſphemiâ.the other Mediate. Immediate, which ſtrikes directly at God himſelf, denying him to be, or to be ſuch a one as he hath revealed himſelf; or attributing ſomething to him which is inconſiſtent with his nature, or highly diſhonorable to his Majeſty. Mediate, which doth only obliquely, indirectly, interpretatively, & by conſequence redound to him, and reflect upon him: As when his Image, Word, Works, Ordinances are contumeliouſly ſpoken of, which redoundeth unto God the Prototype, and Author of them.

Again, Blaſphemy is either of Infirmity, or Pertinacie. Of Infirmity, which is ſudden, and occaſioned through the diſtemper of ſome paſſion, or the violence of ſome temptation. Of Pertinacy, when men in cold blood do adviſedly blaſpheme the name of God; or when they do foreign, pertinaciouſly and obſtinatly maintain ſome damnably Heretical and Blaſphemous doctrines.

Now according to the quality, kind and degree of this ſin, ſo is the puniſhment to be proportioned. As for Immediate Blaſphemy againſt God himſelf, the divine law maketh it capital. You may read it, Levit. 24. where Moſes enquiring of God concerning the Blaſphemer, which was then in ward, what they ſhould do with him, the Lord returns him an anſwer, both concerning him, and all others in the like caſe, ver. 13, 14, 15, 16. The Lord spake unto Moſes, ſaying, Bring forth him that hath curſed without the Camp, and let all that heard h…m lay their hands upon his head, and let all the Congregation stone him. And thou ſhalt ſpeak unto the children of Iſrael, ſaying Whoſoever curſeth his God, ſhall bear his ſin. And he that blaſphemeth the name of the Lord ſhall ſurely be put to death.] Here is the Divine Law, which hath been followed by the Civil Law. Blaſphemi Vide Alsted. ibid. Jura Civilia praeciſione linguae punierunt aliquando hoc peccatum, &c. Alii ut terribilior eſſet p…na, juſſerunt per occiput eximi linguam. Aretius Loc. Com. 109. de Blaſphemiâ.ultimis ſupplici is afficiantur. Blaſphemers, let them be puniſhed with capital puniſhments, with death. Others have adjudged this ſin to be puniſhed with cutting off, or plucking out the tongue, And that (ſaith Aretius) moſt deſervedly. For unworthy is that tongue ever to ſpeak more, that ſhall dare once to ſpeak againſt its Creator.

Afterwards the Canon Law hath relaxed, and mitigated the puniſhment, commuting it into pecuniary Mulcts and Penances, &c. But by what Authority it hath taken upon it thus to diſpence with the Divine Law, it cannot be ſaid. Sure it is, this unwarrantable lenity hath been no ſmall advantage unto the ſin. As for the Law of p. 42Jura Canonica peſſimo exemplo induxerunt mitigationem paenarum, &c. Dedit enim iſta tantam Blaſphemiarum ſegetem ut nihil ſrequentius ſit inter Christianos, quam impune nomen domini Blasphemare. Aretius. ibid.God, it is expreſſe and peremptory; He that blaſphemeth the name of the Lord ſhall ſurely be put to death; which being underſtood of manifeſt and notorious Blaſphemies, where God himſelf is peirced or ſtruck through, (as the word there uſed (Nakab) properly ſignifieth, and that by a perſon that is Compos mentis, in his right wits, is an univerſal law for all Nations, being indeed of the law of nature. So much is collected by ſome from thoſe words of Jobs wife to her husband, Job 2. 9. (being read as our Tranſlation renders them, Curſe God, and dye; Intimating that by that means he ſhould ſoone be diſpatched, cut off by the ſword of the Magiſtrate. A conſtruction taken from a not improbable ſuppoſition, viz. that the very light of nature did carry thoſe heatheniſh Nations to as high and ſevere a revenge againſt the higheſt ſin, as the Vide M. Carill. in Job. 2. 9.Job 2:9law of Moſes did the Iſraelites. It was natural divinity that taught the Athenians to adjudge their Socrates to death for ſome diſhonourable and contumelious language againſt their gods. And ſo Perkins in Galat. cap 3. v. 25Gal 3:25much our judicious Perkins obſerves from that Decree of Nebuchadnezzar, Dan. 3 29. who, though a Heathen, yet gave in commandment to his people concerning the God of Shadrach, Meſheck and Abednego, being convinced that he was the only true God, that if any one Blaſphemed him, ſpake any thing amiſſe concerning him, that he ſhould be cut in peices, and his houſe made a dung-hil]. (From whence the aforeſaid Author collects, that manifeſt and convicted Atheiſts, if they be put to death, they have but their deſerts). This did that conſcientious Heathen by the light of nature.

A precedent which will riſe up in judgment againſt many Christian Magiſtrates at the laſt and great day, who, notwithſtanding that they have not only the ſame law of nature, but the written law, the law of the Word to go before them, to direct and beare them out, yet they can ſuffer the name of God to be peirced and ſtruck through, and that in a preſumptuous way by manifeſt and notorious Blaſphemies, and yet connive at it, not drawing forth the ſword to avenge the quarrel of their Creator. Egregiè profectò vicarii & vaſalli Dei! (ſaith Alſted ſpeaking of ſuch); full well do Alſted. ubi ſupra.they deſerve to be called Gods Deputies and Vicegerents, who whilſt they are moſt tender of their own names, their own honors, their own priviledges, they care not how the name of God ſuffer by impious and blaſphemous tongues. Immediate Blasphemy is Capital, deſerving death by the law of God, and by the law and light of Nature.

p. 43Object. But if ſo, how came Moſes to be at a ſtand concerning that Blasphemer, that he ſhould ſo ſolicitouſly enquire of God what he ſhould do with him?

Anſw. To this it is anſwered. This Moſes did not out of any ſcruple that he had, whether he deſerved death or no. Well did he know what ſentēce of the law had paſſed upon thoſe which ſhould curſe their father or mother, Exod. 21. 17. He that curſeth his father or mother ſhall ſurely be put to death]. And conſequently he could not make a queſtion whether Blaſphemy againſt God deſerveth the like, or no. But his ſcruple was about the kind of death, which in as much as God had not determined in particular, he made a queſtion whether that which was inflicted for a far leſſe offence, were not too light for this. Blasphemy being the higheſt ſin deſerveth to be puniſhed extremis ſuppliciis (as the phraſe of the Civil law is) with the higheſt kind of puniſhment. So doth Immediate Blaſphemy.

As for Mediate and Immediate Blaſphemy, it is to be weighed and conſidered according to the aforeſaid Modification & reſpects; whether it be ſudden or deliberate; whether of infirmity, or pertinacy; and accordingly the puniſhment is to be qualified. So much we may learn from St. Jude, who ſpeaking of ſuch kind of perſons, willeth Chriſtians, of ſome to have compaſſion, making a difference, Jude v. 22. yet ſo as the ſin ought not to be connived at, not paſſed by. Specially in confirmed, habituated and preſumptuous blaſphemers, ſuch as do adviſedly or cuſtomarily utter, or obſtinately maintaine what tends to the high diſhonour of God. In this caſe the name of God calleth for a vindication from them who do not beare the ſword for nought: who if they ſhall now connive at offences and offendors of this nature, ſuffering them to go unpuniſhed, in ſo doing they make themſelves partakers of the ſin, Acceſſories to it. This do publike perſons by Tolerating, not Puniſhing.

4. And this (in the fourth place, to haſten in that which remains) may private perſons do, by not reproving, not ſhewing their diſlike, and deteſtation of this ſin. Not Reproving of it. Have no fellowſhip with the unfruitful works of darkneſſe, but reprove them rather; So the Apoſtle layeth down the general Injunction, Eph, 5. 11. agreeably to that Preſcription in the Law, Levit. 19. 17. Thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him]. This are Chriſtians to do with a wiſe and holy zeale; as in other caſes, ſo in this making uſe of ſeaſonable Admonitions and Reprehenſions, where p. 44there is any hope they may take place. Otherwiſe the Rule is, Caſt not pearls before ſwine, Matth. 7. 6. Rebuke not a ſcorner leſt he hate thee, Prov. 9. 8. Perſons deſperatly wicked and profane are not to be dealt withal in this way. Admonitions and Reprehenſions ſo ſpent, will be miſ-ſpent; Nay, it may be, prove like oyle to the fire, inflaming inſtead of quenching. Upon this ground it was that Hezekiahs Commiſſioners when they heard Rab ſhakeh blaſpheming in that deſperate way, they anſwered him not a word, Iſa. 36. 21. deeming it in vain to make any reply, when it would but incite him to farther outrage. But where there is any hope that reproofs may be hearkned to, Chriſtians may not be tongue-tyed, they ought to ſpeak for God.

However, ſome way or other they are to manifeſt their diſlike and deteſtation of this ſin. It was a Canon amongſt the Jewes (as I hinted it before), that whoſoever heard Blaſphemy of the name of God, whether he heard it himſelf, or heard it by the report of another, he was bound to rend his cloaths. And ſo did thoſe Ambaſſadors (as I told you), though they held their peace, yet they rent their garments. This Ceremony was Jewiſh, but the Moral and meaning of it is Chriſtian. Chriſtians ought not to have the name of God blaſphemed, but they ought ſome way or other to manifeſt their deteſtation of it, and indignation againſt it. Which not doing, they may ſeem to approve of what they do neither by word nor ſigne reprove, and ſo may become Acceſſories to this higheſt of ſins.

5. Again (in the fifth place) this may be done by a voluntary aſſociating with ſuch kind of perſons, entertaining unneceſſary familiarity or ſociety with them. This Chriſtians may not do. It is Pauls charge to his Corinthians concerning ſcandalous perſons in general, that they ſhould not company with ſuch, not eate with them, 1 Cor. 5. 9. 11. that is, not have any intimate and unneceſſary familiarity with them. The like the ſame Apoſtle requires from his Theſſalonians, 2 Theſſ. 3. 14. If any man obey not our word (receive not our doctrine, but oppoſe it) note that man, and have no communion with him, that he may be aſhamed. And the like direction he giveth to Timothy concerning theſe Blaſphemers and Seducers in the fifth verſe of this chapter (2▪ Tim. 3. 5.) From ſuch turn away; foreign, i. e. foreign, have no ſociety, no communion with them. This would not St. John have with that blaſphemous Heretick Cerinthus, p. 45whom when he eſpied waſhing himſelf in the Bathe, he refuſed to enter into the ſame place, fearing leſt the roof ſhould fall on his head which covered ſo wretched a miſcreant▪ (as it is reported from Policarpe by Ireneus & Euſeb.). And this ought not Chriſtians Ireneus lib. 3. cap. 3. Euſeb, lib. 4. cap. 14. & lib. 7. cap. 23▪to have with men of the like ſpirit. If a man have a Plagueſore upon him, they who take notice of it ſhall not need to be diſſwaded from keeping him company. Now ſurely the contagion of Heretical Blaſphemy is no leſſe dangerous to the ſoul▪ then the Peſtilence to the Body. Beſides, intimate and unneceſſary familiarity with the ſinner carrieth with it a ſeeming approbation of the ſin, and ſo maketh a man acceſſory to it; and in that reſpect to be declined. The Garment ſpotted by the fleſh ought not to be touched, nor come nigh, Jude 23.

6. Again (in the ſixth place) Chriſtians may be made acceſſories to this ſin, by not mourning for it. Thus are all Chriſtians to be affected with the ſcandalous fals of their brethren. Paul blameth his Corinthians, that taking notice of that Inceſtuous perſon, they were yet puffed up, and had not rather mourned, that he who had done that deed might be taken away from among them, 1 Cor. 5. 2. In not doing it they make themſelves acceſſory to the ſin. So did all they in Jeruſalem who did not mourn for the ſins of the times. And ſo do they in England at this day, who hearing of ſuch horrid Blasphemies as are dayly belched out againſt the God of heaven, againſt his Truth, his wayes, his Ordinances, and being called upon to humble their ſouls for them, are yet puffed up with an apprehenſion of ſuch glorious times, ſuch happy and bleſſed times; and do not rather mourn, mourn for the ſin, that ſo the offendors might either be reformed, or puniſhed.

7. In the laſt place (to name no more) Chriſtians may be acceſſory to this ſin by being occaſions of it. This is that which is charged upon David, 2 Sam. 12. 14. By thoſe foul ſins of his he had given great occaſions to the enemies of God to blaſpheme. And this the Apoſtle chargeth upon thoſe Jews, who making their boaſt of the Law, yet walked contrary to it by open violations of it, The name of God ſaith he) is blaſphemed amongſt the Gentiles through you, Rom. 2. 24. And thus is the Religion of God ſubject to be blaſphemed through the ſcandalous lives of Chriſtians. When they ſhall walk contrary to their Profeſſions, profane perſons will be ready to caſt this in the face of their Religion. Lo what a Religion is this which p. 46yeeldeth ſuch fruits! So as by theſe means they become acceſſory to the Blaſphemy of others. Which let all of us beware of. A Caveat preſſed by our Apoſtle once and again, 1 Tius. 6. 1. Tit. 2. 5. And let every of us take it home to our ſelves, making uſe of it; Eſpecially in theſe catching times, wherein many lye in wait for ſuch occaſions, that they might have ſomewhat to caſt in the face of the true Religion of God, and thoſe who ſhew themſelves conſtant in the profeſſion of it. Be we ſo much the more watchful over our wayes, over our walkings, that ſo we may be no wayes acceſſory to theſe their Blasphemies.

And thus have I at length diſpatched this uſeful and neceſſary caveat concerning this great and wrath provoking evil of the times. Take heed that we be not partakers in it, whether as Principals or as Acceſſories.

Ʋſe. 5.And thus waſhing our own hands of the ſin, now do what we may for others; for our brethren, for the Church of God amongſt us.

1. For our Brethren, which are of two ſorts, ſuch as are fallen, ſuch as yet ſtand. A word for each.

1. For the former, do what we may for their Recovery. A duty incumbent upon all, who themſelvs ſtanding upon the ſhoar, ought to reach forth a hand to thoſe whom they ſee ſwiming in the ſtream. When Abraham heard how his kinſman Lot was taken and carried away captive, preſently he arms himſelf, and maketh out for his reſone, Gen. 14. Do we the like for our brethren, whom we ſee or hear of to be thus taken captive by the devil, & carried away at his pleaſure. O do what we may for their reſcue, their recovery.

Queſt. What ſhall we do for them?

Anſ. Herein hearken to St. Jude, who having firſt ſhewed Chriſtians what they are to do for themſelvs in ſuch Apoſtatizing times, Keep your ſelves in the love of God, v. 21. Then he directs them what to do for others, ſuch as are carried away with the errors of the times, v. 22. 23 Of ſome (ſaith he▪ have compaſſion, making a difference. And others ſave with fear▪ pulling them out of the fire]. And this let all of us do concerning our ſeducing and ſeduced brethren. Puttiing a difference betwixt the one and the other; On ſome have compaſſion, viz. of weak, wel-meaning, ſimple, ſeduced ſouls; ſuch as follow their ſeducing teachers (as thoſe 200 men did Abſolom, 2▪ Sam. 15. 10.) in the ſimplicity of their hearts, being carried away by their plauſible pretences, and ſpecious gloſſes which they ſet upon their p. 47falſe and damnable doctrines, On ſuch have compaſſion, (as praying for them, ſo) ſeeking their recovery by gentle means, gentle admonitions, instructions, reprehenſions; endeavouring to hold forth a light untothem, to convince them of their wandrings, and to direct them into the way of truth again, from whence they have ſo dangerouſly gone aſide. Thus deal with them as tender-hearted Surgeons do with diſ-located or diſ-joynted bones, handle them with a gentle hand, reſtoring them (as the Apoſtle alluding to that Metaphor exhorts, Gal, 6. 1.) with a spirit of meekneſſe.

As for others, pertinacious and obſtinate Hereticks, perverſe and proud ſeducers, or men confirmed and hardned in their blaſphemous errors, if it may be, ſave them alſo. As much as in us lies be inſtrumental in their ſalvation. But they are to be proceeded with in another way, in a way of ſeverity. [Save them with fear]. terrifying them by thundring out the judgments of God againſt them; where other means avail not, making uſe of the ſharper and ſeverer cenſures of the Church. In this caſe, where thoſe milder remedies of admonition, and ſuſpenſion will not take place, the higheſt cenſure of Excommunication is ſeaſonable. This is the Churches laſt remedy, preſcribed by the Apoſtle in the like caſe unto the Church of Corinth to be uſed towards their Inceſtuous brother, 1 Cor. 5. 5. I have judged (ſaith he) that he who hath done this deed, be delivered unto Satan for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus]▪ And what Paul preſcribeth, himſelfe practiſeth in the caſe we have now in hand. Having to deale with a payre of blaſphemous Apoſtates, Hymeneus and Alexander, he betaketh himſelf to this as the laſt and only means left for their recovery; I have delivered them unto Satan (ſaith he) that they may learn not to Blaſpheme.] 1 Tim. 1. ult. meaning thereby the ſentence Vide New Annot. Eng. in 1 Cor. 5. 5.1 Cor 5:5of Excommunication, (as appeareth by comparing this with the form…r Text): A cenſure which if rightly diſpenſed (however the ill managing of it in former times hath rendred it contemptible in theſe) would be found a terrible thunderbolt. So it was found by many in the Primitive times, where thoſe which were ſtruck with this cenſure were oft-times given over by God into the hands of Satan to be buffeted, vexed and tormented by him both in their ſpirit… and bodies, with inward horrors and terrors, & with outward diſeaſes. And truly were the right uſe of this Cenſure reſtored unto the Church, I doubt not but this twig of Chriſts rod would be found p. 48to have ſome power in it; God would manifeſt himſelf in & by this Ordinance, ſo as to make it an effectual means for the recovering of ſome who are dangerouſly fallen, and for the ſtaying of others who are in danger of following them, and ſo conſequently for the ſtopping of the courſe of this and the like evils, which for want hereof are like to increaſe and multiply to the eminent hazard of ſouls, and endangering of the Church.

Thus are theſe Hymeneus's and Alexanders, deſperate Apoſtates and Seducers to be dealt with, ſaved with fear, even pulled out of the fire (as it there followeth). Thus dealeth the tender-hearted mother by her young child which ſhe ſeeth to be fallen into the fire, ſhe layeth hold where ſhe can, plucking it out haſtily and violently, not caring though ſhe endanger a limb to ſave the life of it. And thus are this deſperate generation of men to be dealt with. Their danger being preſent and eminent, no leſſe then if they were in the fire, they being ready to fall into the fire of hell, nay that fire having already taken hold of them, their tongues being ſet on fire with it; O ſeek we by any way or means to pluck them out of this fire. This do we for thoſe of our brethren who are fallen.

2. For thoſe who through the mercy of God ſupporting them, do yet ſtand, do what we may to hold them up. Strengthning the weak hands, and confirming the feeble knees (as the Prophet hath it) Iſa. 35. 3. To this end, dealing one with another, as men wading over a deep, but fordable river, where the current runneth ſtrong, they take another by the hand that they may not be carried away with the ſtream. Thus let Chriſtians, (and (where it may be) Churches) joyne together in holy combinations, taking one another by the hand, mutually confirming and ſtrengthning each other, that ſo we and they may be able to ſtand againſt that ſtrong ſtream of Blaſphemous Errors, whereby many have been carried away already, and others are dayly endangered.

3. For the Church, as all of us are bound, do what we may to free that, that theſe Red▪Deagon waters may not prevaile upon the face of it. To that end I have but one word more to ſay; Let all of us, and all others whom it concerneth, do what in us lieth that the Government of Jeſus Christ may ſet up and eſtabliſhed in it. When there was no King in Iſrael (no Civil Government) every one did that which was right in his own eyes, Judg. 17. 6. not that which was right in Gods eyes, but what every man fancied and pleaſed. And p. 49truly thus hath it been in this unhappy Interregnum, this deplorable interval of Church Government in this Nation. While the former government hath been laid aſide, and no other effectually ſubſtituted in the roome of it, every man hath done in matters of Religion what was right in his own eyes. And hinc illae lachrymae, hence is it that this ſea of evils hath broken in upon the Church of God. For the ſtopping of the courſe hereof, let all who wiſh well to Jeruſalem, do what in them lyeth to promote the cauſe of God, in erecting a Government in his Church. This is the means which Chriſt hath ſanctified for the freeing of his Church from theſe great evils. Of the force and efficacy whereof all ages have had ſufficient experience. In the laſt age, (as bad as the Government then was, whether in the Title or Exerciſe, whether in the Conſtitution or Adminiſtration and management of it, yet) ſuch nightbirds as theſe durſt not then fly abroad. Though ſome comparativly ſleighter errors began then to put up head, yet groſſer Hereſies durſt not appear. (An inſtance ſufficient to make good that received maxime, that Tyranny is better then Anarchie. Better an ill-managed Government then no Government.) In other of the Reformed Churches, where that form of Government, which was ſuppoſed to be modelled and laid out for this Church, hath obtained eſtabliſhment and countenance, ſuch evil weeds as theſe have not been ordinarily found to grow, at leaſt not to flouriſh under the ſhadow of it. So far hath Chriſt owned that (for ſubſtance) his owne Ordinance, as that few ſuch deſperate Blaſphemous Hereticks have been found in thoſe Churches. That the Church of God amongſt us may enjoy the like mercy, all of us contribute what we may, our Prayers and endeavours, that the work of God may be carried on for the ſetting up of a wall, a fence about this his vineyard, his ſheepfold; a wall, a fence of Eccleſiaſtical Government about this Church, which till it be, it cannot in a rational and ordinary way be expected or hoped, that theſe Foxes ſhould be kept from ſpoyling our Vines, or theſe Wolves from tearing and worrying the poor Lambs of Chriſt Thus far the Application hath run in a more general way.

Applic. 2.Come we now in a few words to direct itin a more ſpecial way to the Miniſters of the Goſpel. Upon them the Text ſeemeth to look with a more ſpecial eye. Know thou (ſaith Paul to Timothy here) that in the laſt dayes there ſhall be perilous times, for men ſhall be (among p. 50other vices which they ſhall be given up to) Blaſphemers. This Timothy muſt take ſpecial cognizance of. And wherefore he more then others? For this take a double Reaſ. 1. That he might not be diſmay'd or diſcourag'd by it. 2. That he might be awakned, quickned, animated, to be ſo much the more vigilant, conſtant couragious, in appearing and acting for God, and for his truth againſt thoſe open adverſaries of it, & in oppoſing, and bearing up head againſt thoſe vices and errors of the times. And in this way let this Premonition be uſeful to all the faithful Miniſters of Chriſt. Now that we ſee this prediction verified amongſt us in ſo punctual a manner.

11. Be not diſcouraged at it. Truth is, ſuch times as theſe are diſcouraging times. They are ſo to all Chriſtians who deſire to be found faithful with God. But ſpecially to the Miniſters of Christ. Paul would have Timothy here to know that there were foreign, difficult and perilous times acoming; Perilous ſpecially to men of his Coat, his Calling. And ſuch they are. When Profeſſours turn Apoſtatizing Blaſphemers, then let Timothies, the Miniſters of God look to themſelves. Then every Athanaſius ſhall be a Satanſius, and what not? they ſhall be loaded with ſlanderous imputations and obloquies to render them odious in the eyes of the world. But let not this diſmay or diſcourage. A thing which the beſt of men in this caſe may be ſubject to. We ſee it in Jeremy, when he ſaw what entertainment his perſon and meſſage found among many, how The Word of the Lord was made a reproach unto him, and a deriſion dayly, how his doctrine was ſleighted, derided, mocked at by ſuch men as the Apoſtle here ſpeaketh of, Blaſphemers, what were his thoughts hereupon? you may read them Jer. 20. 8, 9. Then I ſaid, I will not make mention of him, nor ſpeak any more in his name.] Hereupon Jeremy, what with fear and diſcontent, he beginneth to take up a reſolution of ſilencing himſelf of laying aſide his calling. Such diſcouragements in ſuch times the Miniſters of Chriſt are ſubject to. But let them not give way to them. Thus it hath been, and thus it is here foretold that it ſhould be. And wherefore foretold? but that the Miniſters of God (whom after a ſpecial manner it concerns) might not be ſo offended at it, as to be diſcoraged at it. Theſe things have I ſpoken unto you that you ſhould not be offended (ſaith our Saviour to his Diſciples, ſpeaking of the evill times which were to come after his departure from them, John 16. 1.) And ſo, this thing hath the ſpirit of God foretold, that the Miniſters of the p. 51Goſpel being forewarned, might alſo be forearmed againſt what ever diſheartnings or diſcouragements.

22. But, on the other hand, Awakened, Excited, animated, to greater Vigilancy, Conſtancy, Courage.

1. Vigilancy. When Foxes and Wolves are abroad, it is time for the Shepherds to look out. And ſuch are ſeducing Teachers. Foxes. [O Iſrael, thy Prophets are like the Foxes in the deſerts, (ſaith the Prophet Ezekiel) cap. …3. 4 Such are falſe Prophets, ſeducing Teachers being (as Paul ſaith of Elimas, Acts 13. 10.) full of all ſubtilty and craft. And as Foxes, ſo Wolves. I know (ſaith Paul to the Elders of Epheſus) that after my departure grievous Wolves ſhall enter in amosg you, not sparing the flock, Acts 20. 29. meaning thereby Seducers, falſe Teachers, whom our Saviour deſcribeth to be Wolves in Sheeps clothing▪ Mat. 7. 15. And being ſuch, it ſtandeth the Miniſters of God (his Shepherds, as they are often ſtiled) in hand, to look out to them. To them is that ſpeech directed, Cant. 2. 15. Take us the Foxes, the little Foxes that ſpoyle the Vines] It is the ſpeech of Chriſt to his Miniſters (ſaith our new Annotations upon it, exciting them to look out, & have an eye to falſe teachers who ſeduce weak Chriſtians. And Paul foretelling the Elders aforeſaid what Wolves ſhould break in upon the Church, in the next words he gives them an Item, beſpeaking their vigilancy, Therefore watch, Act, 20. 31. The Miniſters of Chriſt hearing of ſuch dangerous inſtruments abroad, ſhould be ſo much the more vigilant over their flocks.

2. And as vigilant over others, ſo Conſtant in reſpect of themſelves. This is Pauls charge to Timothy in this chapter, 2 Tim. 3. Having foretold him what times and perſons were to come, he giveth him his leſſon, v. 14. But continue thou (ſaith he) in the things which thou haſt learned, and haſt been aſſured of]. And let all the Miniſters of Chriſt take it home to themſelves. In the midſt of what ever revolutions and turnings, though the whole world ſhould turn round, yet let them ſtand like ſo many Centers, not ſo far complying with any error of the times as to decline any way or Truth of God, which they have beleeved, profeſſed & held forth.

3. And being conſtant in the Truth, let them be ſo much the more zealous and couragious in defending it, and oppoſing the Adverſaries of it. So far ſhould this oppoſition be from damping their ſpirits, as that it ſhould by an antiperistaſis make the fire of holy zeale to burn ſo much the more intenſly within them. Such p. 52effect it had in Paul; when Elimas the Sorcerer, a ſeducing Teacher, withſtood him, ſeeking to turne the Deputy from the faith, Act. 13. 8, 9. See how Paul's ſpiritwas ſtirred within him, Then Paul filled with the Holy Ghoſt ſet his eyes on him, and ſaid, O full of all ſubtilty, and all miſchief, thou child of the Devil, &c.] with ſuch a holy zeale did that good Polycarpe Saint Iohns diſciple confront that Blaſphemous Heretick Marcion, who meeting him, and demanding Vſeb. l. c. 14.of him whether he knew him, Yes ſaith he, Agnoſco te primogenitum Diaboli, I know thee to be the firſt-born of the Devil. So far ſhould the Miniſters of Chriſt be from being diſmayed or terrified by theſe Adverſaries, that they ſhould (as Calvin ſpeaks upon the Text) Animos potius ad reſiſtendum colligere, rather gird up their loynes, and gather up their ſpirits, that ſo they may go out more couragiouſly in the ſtrength of God againſt them.

This branch of the Application I might yet amplifie and inlarge, by ſhewing you in what wayes, and by what meanes the Miniſters of God are to go out againſt ſuch adverſaries of the Truth; as viz. by preaching againſt them, writing againſt them, confuting their Errors, plucking off the Masks and Vizards and diſguizes from their faces, diſcovering their Impoſtures; that ſo their folly being made manifeſt to all men, they may proceed no farther (as our Apoſtle hath it, ver. 10. of this chapter). But I have already expatiated far beyond the limits which I propounded to my ſelfe when I firſt took this ſubject in hand, and therefore ſhall here conclude, deſiring God to make theſe Meditations as profitable as they are ſeaſonable.

FINIS.

End of the text · John Brinsley, An Antidote Against the Poisonous Weeds of Heretical Blasphemies (1650)