Armor of Proof 2

CHAP. I.

SOme time since I heard you upon 1 Cor 6.9, 10. Be not deceived, neither Fornicators, nor Covetous, nor Drunkards, nor Revilers, nor no unrighteous persons, shall ever inherit the Kingdom of God. What change it hath wrought in me, I forbear to mention: But certainly Satan and the World fear they have lost, the one a subject or prisoner, the other a limb or member ever since: for whereas they •• er molested me formerly; now as if I were rescued out of Satan's clu ••• es, that Lyon foames and roars, and bestirs himself to recover his loss.

And as for my old acquaintance, they so envy to see themselves casheered, and so mortally hate me, for that I will no longer continue miserable, nor run with them (as I have done) to the same excess of riot, 1 Pet. 4.4. that they make me weary of my life, as the daughters of Heth did Rebecka, Gen. 27.46.

Yea I am so scoffed at and scorned, both by Parents, Friends and Enemies, that it not only hinders me from doing the good I would, or appearing the same I am; but it almost beats me off from being religious back to the world.

And certainly he must be more spirit then flesh, that can contentedly make himself contemptible to follow Christ; be pointed at for singularity, endure so many base and vile nick-names; have his Religion judged hypocrisy, his godly simplicity fillinesse, his zeal madness, his contempt of the world ignorance, his godly sorrow dumpishnesse, and the like malicious and mischievous constructions made of whatsoever he speaks or does. For my part, I could better abide a stake (God assisting me) then the mocks, scoffs and scorns which everywhere I meet withal. It is death to me to be mocked; as it fared with Zedekiah, Jer. 38.19. Nor is there above Hell a greater punishment in my judgment, then to become a Saunio, a subject of scorn, as Sampson (I doubt not) found. Alcibiades professed, that neither the proscription of his goods, nor his banishment, not the wounds he received in his body, were so grievous to him as one scornful word from his enemy Ctesiphon.

Yea doubtlesle our Savior's ear was more painfully pierced, then either his brows, or hands, or feet. It could not but go deep into his soul, to hear those bitter and girding reproaches from them whom he came to save: A generous nature is more wounded with the tongue then with the hand.

CHAP. II.

I Grant there is no such rub in the way to Heaven as this; Satan hath not such a tried shaft in all his quiver: he gets more now by such discouragements, and the reproaches that are cast upon Religion, then he did formerly by fire and faggot; for then the blood of the Martyrs, was found to be the seed of the Church: others ( Phoenix like) springing out of their ashes: Whereas now, multitudes of souls are scoffed out of their Religion by wicked men; many being apt with Peter to deny their religion, when they come in company with Christ's enemies; and with David to dissemble their faith when they are amongst Philistius, lest they should be mocked, have so many frowns, and frumps, and censures, and scoffs; be branded with that odious and stigmaticall name of an hypocrite, &c. Yea S ^t Austin confesseth, that he often belied himself with sins which he never committed, lest he should be unacceptable to his sinful companions; which makes our Savior pronounce that man blessed that is not offended in him, Matth. 11.6.

But for all that, a wi •• •• an will not be scoffed out of his Money, nor a just man flowted out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance. Yea for a man to be scoffed out of his goodness by those which are lewd, is all one, as if a man that seeth should blindfold himself or put out his eyes, because some blind wretches revile and scoff at him for seeing. Or as if one that is sound of limbs, should limp or maim himself to please the criple, and avoid his taunts, And know this, That if the barking of these currs, shall hinder us from walking on our way to Heaven, it is a sign we are most impotent cowards: Yea if our love be so cold to Christ, that we are ashamed for his sake to bear a few scoffs and reproaches from the world, it is evident we are but counterfeits, such as Christ will be ashamed of before his Father and his holy Angels as the latter day, Mark. 8.38. For, for the comfort of all that are single and honest-hearted, notwithstanding all the scoffs and scorns of atheists and careless worldlings, all their persuasions and persecutions, they shall both lose their labors and themselves too in the end. Well may they intend, and also do their utmost to flout us out of our Faith, that so they may slay us with death eternal, and speed thereafter; (As God that regards not so much what is performed, as what was intended, and measures what we do by what we meant to do; as in the case of Abraham's offering up his son, and those Jews who only thought they had killed Paul, Acts 14.19.) but they shall be no more able to hinder the salvation of any one whom God hath chosen to his Kingdom of grace and glory, then Saul with his Courtiers could hinder David from attaining the promised Kingdom of Israel, Psal. 129.1. Revel. 13.8. The winds may well toss the ship wherein Christ is, but never overturn it. If Christ have but once possessed the affections, there is no dispossessing him again. The League that Heaven hath made Hell wants power to break. Who can separate the conjunctions of the Deity? Whom God did predestinate, saith Paul, them be also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. They shall sooner blow up hell with trains of powder, then break the chain of this dependent truth. No power of men or devils is able to withstand the will of God, it shall stand firmer then the firmament.

A fire in the heart overcomes all other fires without: as we see in the Martyrs, which when the sweet doctrine of Christ had once got into their hearts, it could not be got out again by all the torments that wit and cruelty could devise.

CHAP. III.

BUt how should I a novice, a punie, a white-liver, a milksop, shak off this slavish yoke of bondage and fear in which Satan for the present holds me?

Minister. By well observing what the Scriptures in this case hold forth for the encouragement of all that thus suffer. I will commend to your serious consideration only six things, and I pray mind them well; for Virgil most excellently and profoundly, couples the knowledge of cause, and the conquest of all fears together.

First observe, that grievous temptations and persecutions, do always accompany the remission of sins. That all men, as Austin's speaks, are necessitated to miseries, who bend their course towards the Kingdom of Heaven: neither can God's love be enjoyed without Satan's disturbance. Yea the world and the devil therefore hate us, because God hath chosen us. If a convert comes home, the Angels welcome him with songs, the devils follow him with uproar and fury, his old acquaintance with scorns and obloquy, as you sufficiently find. Godly men are thorns in wicked men's eyes, as Job was in the devils, because they are good, or for that they are dearly beloved of God. If a man's person and ways please God, the world will be displeased with both: whence we are so often foretold and forewarned of it, that we may be the better forearmed and prepared to entertain it: All that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. 3.12. Ye shall be hated of all men and nations for my Names sake, Matth. 10.22. and 24.9. Behold I send you forth, as sheep in the midst of wolves. Matth. 10.16. and many the like. Whence also those many and strong encouragements in the word, which may serve as so many flagons of wine, to comfort and strengthen us against whatsoever we meet withal in the world: Blessed are they that suffer persecution for righteousness sake, for theirs is the Kingdom of Heaven, Matth. 5.10. Blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets which were before you, ver. 11, 12. Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the Name of Christ, happy are ye. For the spirit of glory and of God resteth upon you, which on their part is evil spoken of, but on your part is glorified, 1 Pet. 4.12, 13, 14. Loe here is reward enough, for all that men or devils can do against us; which hath made thousands even ambitious to embrace the flames. Your cruelty is our glory, said the Martyrs in Tertullian's time to their persecutors, for the harder we are put to it, the greater shall our reward be in Heaven. It is to my loss (said Gordius the Martyr ) if you bate me anything of my sufferings: See more Phil. 1.28, 29. Rev. 2.13.

And so much to show, that he refuseth to be an Abel, whom the malice of Cain doth not exercise, as Gregory speaks: For it is an everlasting rule of the Apostle, He that is born after the flesh, will persecute him that is born after the spirit (Gal. 4.29) not because he is evil, but because he is so much better then himself, 1 Joh. 3.12. Because his life is not like other men's, his ways are of another fashion, Wisd. 2.15.

CHAP. IV.

SEcondly consider, That as we are everywhere in the word forewarned of it, so it is not our case alone; for search the whole Bible over, and you shall not find one holy man mentioned, without mention of something he suffered from ungodly men; as it were easy to instance, how Abel, Lot, Noah, righteous men; Abraham the father of the faithful; Isaac, Jacob, Joseph; Patriarchs and Fathers of the Church; meek Moses, upright Samuel, Job that none-such, all the Lord's Priests, Prophets, Apostles; yea the harmless Babes, and our Savior Christ himself did severally suffer from wicked and ungodly men. Yea never man came to Heaven, but first he past through this purgatory. God had one son without sin, but never any one without suffering. Which makes our Savior say, Woe be to you when all men speak well of you, that is, when evil men speak well of you; for so did the Jews of the false Prophets, Luk. 6.26. Wherefore marvel not though the world hate you, as S ^t John speaks, 1 Joh. 3.13. Neither count it strange, as S ^t Peter hath it, concerning the fiery trial, which is amongst you to try you, as though some strange thing were come unto you, 1 Pet. 4.12. For Christ and his Cross are inseparable, Luk. 14.27. Whence that distinction of Luther, that a Christian is a Cross-bearer. He that will be my disciple, let him take up his cross daily and follow me, Luk. 9.23. and 14 26, 27.

CHAP. V.

THirdly, No hope it should be otherwise, since God from the beginning of the Creation, hath proclaimed a War, enmity and strife, between the wicked and the godly: Did you never read that Scripture, Gen. 3.15? where God himself saith to the Serpent, I will put enmity between thee and the woman, and between thy seed and her seed; he, or it, shall bruise thine head, and thou shalt bruise his heel. Where by the serpents seed, are meant the whole generation of wicked men; and by the woman's seed, Christ and all his members, as all Interpreters conclude and other Scriptures make clear; where wicked men are called serpents, a generation of vipers, and children of the devil, Matth. 23.33. Joh. 8.44. 1 Joh. 3.10. And as this war was proclaimed in Paradise, even in the beginning of time, ( original sin being the original of this discord) so it shall continue to the end of all time: When time, saith One, began, this malice first began, nor will it end but with the latest man. It is an everlasting Act of Parliament, like a Statute in Magna Charta. Which is the next thing I would commend to your serious consideration: And that you may be the better confirmed therein, see how according to the Lord's prediction or proclamation, there hath been a perpetual war, enmity and strife in all ages past, is now and ever shall be, between Satan and Christ; and their Regiments the wicked and the godly.

For proof whereof I could produce testimonies and examples innumerable, there being scarce a page in the Bible, which doth not express or imply somewhat touching this enmity. But that I may be brief, and because examples give a quicker impression then arguments, I will only give you three instances in every Age. As

First, to begin with the first Age, viz. the old world before the flood. We read of this mortal enmity and strife between Cain and Abel, 1 Joh. 3.12. between Lamech and the holy seed, Gen. 4.23, 24. and between those wicked Giants which Moses speaks of, and the sons of God, Gen. 6▪2, to 12. Yea those Giants bad battle to Heaven, as our Mythologists add to ver. 4.

Secondly, After the Flood, before the Law, between all the men of Sodom and righteous Lot, Gen. 19.4.9.11. 2 Pet. 2.8. Between Hagar and Ishmael; the bondwoman and her son, and Sarah and Isaac, the free▪woman and her son, Gen. 21.9, 10. Gal. 4.29. and between Esau and Jacob, first in the womb, the more plainly to shadow out this enmity, Gen. 25.22, 23. and after they were born, Gen. 27.41.

Thirdly, After the Law, before Christ, between Doeg and the 85 Priests which he slew with the edge of the sword, 1 Sam. 22 18, 19. between Jezebel and all the Prophets of the Lord which she destroyed, 1 King. 18.13, 14. and between the heads of Israel in Micaiahs time, and all that were good, Mich. 3.2.

Fourthly, Since the Gospel, in the time of Christ and his Apostles; this enmity so manifested itself not only in the Gentiles, but in the Jews God's own people, who first raised those persecutions against Christ and his members; that having beheaded John the Baptist his harbinger, and crucified himself the Lord of life: We read that of all the twelve, none died a natural death save only S ^t John, and he also was banished by Domitian to Patmos, and at another time thrust into a Tun of seething oil at Rome, as Tertullian and S ^t Jerome do report: See Acts 7▪51, • o 60. and 12. • , to 5. Rom, 8.36. Joh. 21.18, 19.

Fifthly, After the Apostles, if we consider the residue of the ten Persecutions raised by the Romans against the Christians, which was for three hundred years, till the coming of godly Constantine, we find that under Dioclesian, seventeen thousand Christians were slain in one month, amongst whom was Serena the Emperesse also. Yea under him and nine other Emperors, there was such an innumerable company of innocent Christians put to death and tormented, that S ^t Jerome in his Epistle to Chromatius and Heleod ••• • aith, There is no one day in the year, unto which the number of five thousand Martyrs might not be ascribed, except only the first day of January. Yea there was two thousand suffered in the same place and at the same time with Nicanor, Acts and Monuments pag. 32. who were put to the most exquisite deaths and torments, that ever the wit or malice of men or devils could invent to inflict upon them, and all for professing the faith of Christ and being holy: which makes S ^t Paul cry out, I think that God hath set forth us the last Apostles, as men appointed to death! 1 Cor. 4.9.

CHAP. VI.

SIxtly, From the Primitive times and infancy of the Church hitherto; the Turk and the Pope have acted their parts in shedding the blood of the Saints, as well as the Jews and Roman Emperors; touching which I will refer you to the Book of Acts and Monuments: and Revel. 17. The whore of Babylon was drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus, ver. 6. Which in part was fulfilled in England under the reign of Queen Mary: and in France, where before many late bloody massacres, there were more then two hundred thousand who suffered Martyrdom about Transubstantiation: See Ecclesiastical History, lib. 6. cap. 4, 5, 16. But

Seventhly, To come to these present times wherein we live: Is it possible for a man to live a conscionable and unreprovable life? abstain from drunkenness, swearing, profaning the Lord's day, separate himself from evil company, be zealous for the glory of God, admonish others that do amiss, &c. without being traduced, calumniated, hated, slandered and persecuted for the same? no it is not possible: for if a man but walk according to the rule of God's word, he is too precise: if he will be more then almost a Christian, he is curious, fantastical, factious, and shall be mocked with the spirit. What should I say? the world is grown so much knave, that 'tis now a vice to be honest. True, blessed be God and good Laws, we suffer little but the lash of evil tongues; but were wicked men's powers answerable to their wills and malice, they would not suffer a godly man to live, as I shall in due place show you.

Eighthly, For the time to come: It is like not only to continue, but the last remnants of time are sure to have the most of it; because as in them • ove shall wax cold, Matth. 24.12. so as love groweth cold, contention groweth hot.

More expressly the Holy Ghost foretells, that in the last days the times shall be perilous, and that toward the end of the world, there shall be scoffers, false accusers, cursed speakers, fierce, despisers of them that are good; and being fleshly not having the spirit, they shall speak evil of the things which they understand not: and that many shall follow their damnable ways, whereby the way of truth shall be evil spoken of. And that as Jannes and Jambres withstood Moses, so these also shall resist the truth, being men of corrupt minds, reprobate concerning the faith, being before of old ordained to condemnation, 2 Tim. 3.1, to 13. 2 Pet. 2 2. and 3.3. Jude 4.10.16, 18, 19. And so much of the third particular.

CHAP. VII.

FOurthly, It would be considered, that what you suffer is far short of what others have suffered before you; for whereas you suffer a little tongue-persecution, your betters and such as the world was not worthy of, have suffered cruel mockings, and scourgings, bonds, and imprisonments; were stoned, sawn asunder, tempted, slain with the sword: endured the violence of fire; were wract, wandered about in deserts and mountains, and in dens and caves of the earth, in sheep-skins and goat-skins, destitute, afflicted, tortured and tormented: Not accepting deliverance, that they might obtain a better resurrection, Heb. 11.35, to 39. Yea turn over Ecclesiastical History, and you shall find that some of the Martyrs were stoned, some crucified, some beheaded, some thrust thorough with spears, some burnt with fire, some broiled, some brained; with many the like and worse kinds of death: for we read of no less then twenty nine several deaths they were put unto. But to clear your sight, I will give you some particular instances of the several ways that the best of God's people have suffered before you.

First, You shall find, that it hath been the manner of wicked men, out of this enmity, to envy the virtuous and good estate of the godly: as Cain envied Abel, Gen. 4.5. Saul David, 1 Sam. 18.28, 29. and those unbelieving Jews Paul, Acts 17.13.

Secondly, To contemn their supposed mean estate, as Sanballat, Tobiah and Gershom, with the rest of that crew contemned Nehemiah and the Jews, Nehem. 4.1, 2, 3. Rabsheke Hezekiah and his people, 2 King. 18.19, to 36. And the Epicurean Philosophers Paul. Acts 17.18.

Thirdly, To rejoice at their supposed evil estate, as the Princes of the Philistines did at Samson's blindness and bondage, Judge. 16.25. Peninnah at Hannah's barrenness, especially when she went up to the house of the Lord, 1 Sam. 1.6, 7. And the Jews at the Disciples and the rest of the Church, when Herod vexed some, and slew others, Acts 12.1, 2, 3.

Fourthly, To hate them, as all carnal men hate the members of Christ, Matth. 10.22. Ahab Elijah, 1 King. 22.8. and 18.10. And Haman Mordecai, Esth. 3.5, to 15.

CHAP. VIII.

FIftly, To murmur against them, as Laban's sons murmured against Jacob, Gen. 31.1. The Israelites against Moses and Aaron, Numb. 11.1. and 14.2, 3. and the Laborers in the vineyard, against the Master of the house and their fellows, Matth. 20.11, 15.

Sixthly, To censure their actions and misconster their intentions, as Eliab did David's zeal for God's glory, in fighting with Goliath, 1 Sam. 17.28. and those wicked ones his fasting and mourning, Psal. 35.13, to 17. Thus Jobs friends censured him for an hypocrite, Job 4.6, to 11. and the Jews Christianity to be heresy, and Paul the Preacher of it a pestilent fellow, a mover of sedition, and maintainer of schism: yea all the Disciples to be deceivers, 2 Cor. 6.8.

Seventhly, By carrying tales of them unto others, as Cham did to his brethren of Noah's nakedness, Gen. 9.22. Doeg to Saul of David and Abimelech, 1 Sam. 22.9, 10. and the Ziphims, 1 Sam. 23.19, 20. and 26.1. And those Libertines with other suborned men against Steven to the Counsel of Priests, Acts 6.8, to 15.

Eighthly, To persuade and give devilish counsel to others like themselves to persecute them; as Balaam to Balaack against the Children of Israel, when he could not be suffered to curse them Rev. 2.14. The Princes and Rulers to Zedekiah the King against Jeremiah, Jer. 38.4. and the Jews of Thessalonica to the people of Bereah against Paul, Acts 17.13.

Ninthly, To scoff at them, as Ishmael scoffed at Isaac, Gen. 21.9. Rabsheke at Hezekiah and his people, 2 King. 18.27. and the Philosophers at Paul, Acts 17.18, to 21.

Tenthly, To nick-name them, as Ahab nick-named Elijah, 1 King. 18.17. the wicked Job and David, Psal. 35.13, 14. Job 4.6, to 11. the Courtiers Jeremiah, Jer. 37, 15, &c. and the Jews Paul, Acts 24.14. and all the Disciples, 1 Cor. 4.9.10.

Eleventhly, To revile and rail on them, as Goliath reviled and railed on the Host of Israel and their God, 1 Sam. 17.45. Shemai upon David, 2 Sam. 16.7. and likewise the Mighty men, Psal. 31.13. and the Jews upon Paul and Barnabas, Acts 13.45.

Twelfthly, To raise slanders of them, as those wicked men slandered Naboth, confirming the same with an oath, 1 King. 21. the wicked David, Psal. 57.4. and the multitude John the Baptist, Matth. 11.18,

Thirteenthly, To curse them, as Goliath cursed David, 1 Sam. 17.43. and also Shimei, 2 Sam. 16.7, to 15. the Heathen Israel, Zach. 8.13. and all wicked men the godly, Matth. 5.44.

Fourteenthly, To threaten them, as all the men of Sodom did Lot, Gen. 19.9. Jehoram Elisha, 2 King. 6.31. and as Paul before his conversion did the Disciples, Acts 9.2.

Fifteenthly, By subtlety to undermine them in talk, that they might betray them; as Saul caused his servants to undermine David by flattery to work his confusion, 1 Sam. 18.14. and again, ver. 21, 25. the false Prophets and other enemies of the truth Jeremiah, seeking every way to destroy him, Jer. 18.18, &c. and certain of the Synagogue Steven, Acts 6.9, 10.

CHAP. IX.

SIxteenthly, By using scornful and disdainful gestures to despite them; as Goliath against David, 1 Sam. 17.42. and also those wicked ones, Psal. 22.7, 13. and 35.16. and 109.25. Others against Job, Job 16.10. The scoffing Idolaters against the godly in Isaiah's time, Isa. 57.3, 4. and the Laborers in the Parable against the Master of the Vineyard, and their fellows, Matth. 20 15.

Seventeenthly, To withstand and contrary the doctrine which they are commanded by God to deliver: As Zedekiah the false prophet did Michaiahs doctrine, 1 King. 22.24. the Priests, Prophets and all the people Jeremiah's, Jer. 26.8, 9. and Elymas the Sorcerer Paul and Barnabas in their preaching, Acts 13.8.

Eighteenthly, To combine themselves together and lay devilish plots to destroy them; as the new King of Egypt with his people did against the children of Israel, Exod. 1.9, 10. the hundredth and twenty Governors, to work Daniel's overthrow, Dan. 6. And Demetrius with the rest of the Craftsmen conspired the death of Paul's companions, Acts 19. and likewise more then forty of the Jews, which bound themselves by a curse, not to eat nor drink till they had killed Paul; in which conspiracy the chief Priests were likewise assistants, Acts 23.12, 13, 14.

Nineteenthly, To imprison them, as Ahab did Michaiah, 1 King. 22.27. the malicious Priests Jeremiah, Jer. 36.5. and all wicked men the godly, when it is in their power, Luk. 21.12. as they served John the Baptist, Peter, Paul and many other of the Apostles, Acts 5.18. and 12.4. and 4.3. and 22.25. and 28.17. 2 Cor. 11.23.

Twentieth, To strike them, as Zedekiah the false Prophet struck Michaiah, 1 King. 22.24, Pashur Jeremiah, Jer. 20.2. and the Princes also, chap. 37.15. and Ananias the High Priest Paul, Acts 23.2. as also the Jews, 2 Cor. 11.23, 24, 25.

Twenty one, To hurt and maim them, as the whole Congregation of the children of Israel would have served those true hearted spies, for speaking well of the Land of Canaan, had not the glory of the Lord appeared in the Tabernacle of the Congregation, Numb. 14.10. the Philistines Sampson, Judge. 16.21. and the Jews of Antiochia and Iconium Paul, Acts 14.19.

Twenty two and lastly, To slay them, as Doeg slew Ahimeleck and the rest of the Priests, 1 Sam. 22, 29. Jezebel all the Prophets of the Lord she could find, 1 King. 18.4. Jerusalem the Prophets, Matth. 23.37. and Herod all the male-children that were in Bethlehem and all the coasts thereof, that he might make sure work with Christ, Matth. 2.16.

CHAP. X.

NOw to speak nothing in this place of the diversity of deaths and tortures, that millions of Martyrs have suffered for professing of Christ's Name and keeping of a good conscience, though their sufferings were nothing, either to what their sins had deserved, or to what their Savior had done and suffered for them; for he endured many a little death all his life for our sakes, and at length that painful, shameful and cursed death • f the cross: yea he suffered everyone of these two and twenty ways befo • ementioned, and that from his own countrymen and kinsfolks, yea of the Chief Priests, Scribes and Pharisees, who were teachers and expounders of the Law, and which sat in Moses chair. For he was envied, Matth. 26.15. Contemned, Matth. 12.24. and 13.55. Rejoyced at in his misery and distress, Matth. 27.29. Hated, Joh. 7.7. Murmured against, Luk. 15.2. Had his actions and intentions misconstrued, Matth. 11.19. Had tales carried of him, Matth. 12.14. and devilish counsel given against him, Matth. 27.20. was scoffed at, Matth. 27.42. Nick-named, Matth. 13.55. Railed on, Luk. 23.39. Slandered, Matth. 28.13. Cursed, Gal. 3.13. Threatned, Joh. 11.53. Undermined in talk that they might accuse him, Matth. 22.15. They used disdainful gestures before him, Matth. 27.29, 39. Withstood him in his preaching, and contradicted his doctrine, Luk 5.21. Matth. 9.34. Combined together and laid devilish plots to destroy him, Matth. 12.14. Took him prisoner, Matth. 26.57. Smote him, Luk. 22.64. Hurt and wounded him, Matth. 27.29. Joh. 19.34. And lastly they put him to death, Matth. 27.35. And why all this? not for any evil they found in him; for their own words are, He hath done all things well, Mark. 7.37. He hath done, such was his power: all things, such was his wisdom: well, such was his goodness: and yet crucified and every way abused he must be. But it was for his zeal, purity and holiness, and because his life and practice was clean contrary to theirs; his doctrine too powerful and pure for such carnal hearts to embrace or endure. Now cast up thy Receits, and compare them with thy deservings; look upon thy deliverance from the fire of hell: Yea look but upon thy sufferings single, and thou shalt find them nothing, to what thy fellow Saints and Christ thy elder brother hath suffered before thee. At a Lions den, or a fiery furnace not to turn tail, were something worthy a Christian. Yea compare thine own estate with thine enemies, and thou shalt see yet greater cause to be not only patient but thankful. For if these scoffs and flouts of men like thyself are so grievous to thee, how will thine and God's enemies endure those mocks and flouts of the devils in hell? how will they endure that devouring fire, that everlasting burning, Isa. 33.14. Psal 68.21. And the way not to repine at those above us, is to look at those below us. But leaving the application until the conclusion,

CHAP. XI.

FIftly, Consider but seriously, who they are, that hate, scoff and jeer you and that have persecuted the Saints before you, and mocked at holiness and this may serve exceedingly to support you against whatever you shall • hear or feel from them. As first, what is their Character in the Scripture are they not such as these? A company of hypocrites, Psal. 35. Hypocriticall mockers, ver. 16. a crew of drunkards, Psal. 69. I am a song of the dru • kards, ver. 12. a sort of vicious persons, following their lusts, 2 Pet. 3. •• There shall come mockers, walking after their own lusts. A company of abje •• persons, Psal. 35.15. like those enemies, Acts 17. Lewd fellows of the bas • sort, ver. 5. A rout of profane, godless, irreligious atheists and ignorant foo • that do no more know the power, then Turks and heathens know the true •• of godliness, Psal. 14.1, to 6. And it is a shrewd suspicion, that he w •• is a mocker is an atheist: It well becomes him to mock at Religion, th • denies a God: and it is evident enough that he denies a God, that mocks at godliness. But secondly, Experience sufficiently acquaints us what they are, and the examples before rehearsed; for such as Cain, and the Sodomites, and Ishmael, and Esau, and Haman, and Eliab, and Goliath, and Michal, and Doeg, and Shemy, and Rabsheke, and Ahab, and Jezebel, and Tobia, and Sanballat, and Pashur, and Ze • ekiah, and Herod, and Judas: and St Paul before his conversion, and Ananias the High Priest, and Dometrius the silversmith, and Alexander the copper smith, and Elimas the Sorcerer: such as these I say are the men, who amongst us do the like things that they did. And will any wise man stumble at Religion for such men's scoffs and reproaches? what better can be expected from them? What said the Orator to Salust? It cannot be, but he that lives thy life should speak thy language: yea a man would choose his Religion by such men's enmity, and it is a great honor to Religion that it hath such adversaries. For as the Primitive Christians used to say when Nero persecuted them; they that know him must needs think it some great good which Nero so hated and condemned; so every wise man will love Religion the better, and take it for a great honor to the Saints, that hypocrites, drunkards, vicious followers of their lusts, base and lewd fellows, godless atheists, and blind sensualists are her scoffing adversaries: And scarce do I know a better argument to persuade to love and embrace it, then that such men hate and deride it: neither can it be the true Religion, which is not everywhere thus spoken against, Acts 28.22. But

CHAP. XII.

SIxtly and lastly, Observe but the reasons why they do it; and this will notably confirm and strengthen you against their scoffs and scorns.

Convert. Have they any reason for their so doing?

Minister. Not properly: For as the Prophet very often complains, they are mine enemies without a cause, and they hate me without a cause, &c. Psal. 35.7. and 69.4. though they pretended many causes. So they have no just cause nor reason to hate, censure and slander us as they do; for no evil deed can have a good reason: yet they do it not without many by-reasons and self ends. As

First, Their ignorance is a main cause of it, natural men in heavenly things, resemble shell-fish, that have no smell; or the Chameleon, that hath no taste, at least they see no more then the bark or outside of spiritual performances, 2 Sam, 6.16. And the flesh (Satan's ready instrument) will be ever suggesting to them strange surmises touching what the religious either say or do. As is evident by what is recorded of Michal, 2 Sam. 6.16. of Nicodemus, Joh. 3.4. of Festus, Acts 26.24. and lastly of Paul before his conversion, 1 Tim. 1.13. who was no sooner enlightened with the saving knowledge of the truth, but he preached that faith which before he condemned and persecuted.

And for testimonies to confirm it these are pregnant, John. 15.21. and 16.2, 3. Matth. 16.23. and 22.29. Luke 19.42. 1 Cor. 2.8. Psal. 2.2.

Though experience may save that labor: for how severely will these ignorant persons censure and slander not only things indifferent, but the most approved good duties; while they will patiently pass by the most heinous crimes: an infallible sign of a man not born anew.

And still the more sottish the more censorious; for where is least brain, there is most tongue and loudest. And as ignorance gives disparagement a louder tongue then knowledge does, so always they that know least will censure most and most deeply. It is from the weakest judgments that the heaviest judgment comes.

Secondly, Sometimes on the other side, they will censure and slander them in policy: that while the standers by are taken up with jeering at our supposed simplicity, they may not mind their past and intended real villainy. Therein imitating a thief, who being pursued in a crowd, will be forwardest in crying stop thief, that so he may neither be attached nor suspected: The case of Athaliah, 2 King. 11.14.

Thirdly, Another reason may be this; Who so hath anything fixed, either in their persons or conditions which causeth contempt, As they are commonly very bold, so they have a kind of spur in them, and are most industriously stirred up to watch, observe and censure the weaknesses of others; that so they may have somewhat again to repay. See the case of Shimei touching David, 2 Sam. 16.7. of the High Priests, Scribes and Pharisees touching our Savior, Luk. 5.21. Matth. 9.3, 34. and 12.1, 2. and 16.17. and 21.2, 14, 15, 16, 24, 45, 46. and 22.15, 16, 17. and 27.41, 42. And lastly of Judas touching Mary, Joh. 12.4, 5.

CHAP. XIII.

FOurthly In such as are not regenerate, nor were ever disciplined in the school of Christ. The ignoblenesse of their dispositions and breeding, may be a sufficient ground: For baseness, what it cannot attain to, it will vilicate and deprave. As no wonder if a Carter censure a Scholar, or a Clown a Courtier; so none can think it strange that brutish sensualists, should censure the Saints for sullen, shallow, censorious, proud, dissembling, &c. That they should mistake the way to Heaven for the most melancholy walk, when all that are born of God, and taught by his Spirit, know them the most merry, wise, charitable, humble and plain dealing people.

Indeed time and experience will alter their judgments be they never so brutish and base: as it universally fared with the old world, Gen. 6. and 7. chapters, who for one hundred and twenty years together, harboured many base thoughts of Noah: thinking him half mad, to bestow so much labor and cost in building so vast a vessel as the Ark was: but in process of time, when they stood upon the tops of the mountains, expecting within a minute to be drowned in those waters: they beheld him secure to their greater vexation: and acknowledged themselves stark mad for not timely believing him.

Fifthly, Guiltinesse is another main reason: for commonly suspicion proceeds from a self-defect: and a bad construction from a bad mind.

Deceit • ull, over will mistrustful be: But no mistrust, is found in honesty.

Natural men, mostly measure others by their own bushel; and so form their opinions and censures of us according to the mold of wickedness that is in their own hearts: and doing all their own good in hypocrisy, they cannot think us better then themselves.

And yet it is a rule which seldom fails: That as Cham was worse then Noah whom he derided: and Ishmael worse then Isaac whom he mocked: and Saul worse then David whom he persecuted: and Jezebel worse then Naboth whom she defamed and murdered: and Herod worse then John the Baptist whom he beheaded. So they which are wont to censure and slander others, have greater faults themselves, and cause to be censured and condemned of others: which faults they cannot tell how to cover, but by disgracing of others. And the censured in Scripture, are always more precious in God's sight then the censurer: as in the Pharisee and Publican, Luk. 18. and in those Barbarians and Paul, Acts 28.3, 4.

Sixthly, Pride is no small cause: for a proud man is wont to admire his own actions, but to abate the valu, and derogate from the esteem of others; every whit as basely to vilify other men's doings, as he over highly prizeth his own. I (saith the proud Pharisee ) am not as this Publican, Luk. 18.11. Neither was he if you mark it: for the Publican condemning himself was justified and saved: he justifying himself was everlastingly condemned.

Again, They know their glory and credit with the world, is greatly eclipsed by such as excel in virtue: Their vicious lives are plainly reproved, and their persons most grievously shamed by the holy conversation of good men. And this makes them smut the face that is fairer: blemish honest men's fame by their censuring and aspersions; that they may mitigate their own shame with others discredit; like Potiphar's wife, they pretend we are guilty, that themselves may be taken for innocent.

Seventhly, Another cause is prejudice or misprision; for this like a painted pair of Spectacles, casteth a false color upon the best actions. As we see in Ahab and Jezebel, touching Elijah and Micaiah.

CHAP. XIV.

EIghtly, They suppose we are not as we seem, ergo we are Puritants, Hypocrites, &c. A reason of great force with States men and Politicians: Herod thinks Christ comes to dethrone him; therefore to make sure work, ke murders all the males in Bethlehem. Cambyses dreams overnight, that his brother should be King of Persia, therefore he puts him to death the next morning. Saul supposes David a traitor, therefore know ye not that the son of Jesse hath conspired against me? But it were as good an argument to reason thus: All the Apostles were imposters, and the Gospel itself a fable; for so thought the Scribes and Pharisees. A man shall do God good service, in persecuting of his faithful servants; for so thought the Prelates (as themselves have confessed upon their examination.) Or lastly, there is no God, for so the fool hath said in his heart, Psal. 14.1. and 53.1.

Ninthly, They envy the godly, either first, because they do better, as Cain did Abel; or secondly, because they fare better, as Esau did Jacob: or thirdly, because they are better esteemed, as Saul did David. And this i • another cause, for ill will never speaks well; and envy is sick if her neighbor be well. The ones success is the others vexation, the envious emulate what they cannot imitate. Whence arises all their censuring and misconstruing their persons, actions and intentions. For whom they cannot reach by imitation, they will endeavor to do by detraction: and because they cannot seduce us, they will if they can traduce us; if we will not partake with them in their sins, we shall in their shame; if Joseph will not be lewd with his mistress, he shall be thought as guilty, and suffer as much as if he were.

Tenthly, Sometimes they censure and slander us out of self-love; either that they may gain, or at least not lose of their honors, pleasures, profits: Saul's flatterers will sooth him up in his evil surmises against David; saying The son of Jesse hath conspired against thee; that they may have fields and Vineyards given them; be made Captains over thousands, and Captains over hundreds. And this tempted Balaam against his conscience, even to curse where he should bless: he saw how his cursing and cursed counsel might please Balak, and bless himself with a gainful and gallant promotion. And the like in Demetrius, for as Paul substracts from Demetrius his profit, so Demetrius detracts from Paul's credit.

Which was many a man's case within these few years: for some have climbed up to preferment by envaying against the Puritans: and others been ruined and disgraced by preaching against the Prelates.

Eleventhly, By depraving all good men themselves, (though swearers, drunkards, whoremongers,) shall be judged indifferent honest men: for were all the world ugly, deformity would be no monster. Yea, a base person may come to preferment, if none be thought better then himself. He that hath but one eye, may be King amongst the blind. Whereupon, to have themselves thought as good as any other, they will not have any thought good that dwells near them.

CHAP. XV.

TWelfthly, Their passions and affections make them so exceeding partial, that they will more deeply censure our fearing of God, then their own blaspheming him; and hold it a more heinous crime for us to be sober, then for themselves to be drunk.

You may think it a big word for want of acquaintance with such: But Drunkards and Swearers know I speak truth. And I the more confidently believe my own ears, when I consider the Sodomites quarrel with Lot •• and many the like in Scripture. As how did the passion of Anger, rob Haman of his reason, when he thought Mordecais not bowing the knee to him, a more heinous offense, then his own murthering of thousands▪ And Jezebel's who thought it a greater sin in Elijah to kill Baals Priests then in herself, to slay all the Prophets if the Lord.

But no wonder, for as the Eye only looks to things without. And a • they that are vertiginous think all things turn round, all err; when the error is only in their own brains: so fares it with sensual men, transported by passion, and given up to their lusts. They put their own faults in that part of the Wallet which is behind them; but ours, in the other part or end which is before them. Indeed self-examination would make their judgments more charitable.

Thirteenthly, The persons censuring and censured, are as contrary in their natures as are Heaven and Hell, Light and Darkness, God and the Devil, the one being Satan's seed, and born after the Flesh: the other being Christ's members, and born after the spirit, John 3.8. to 15. And this makes the one hate, what the other loves. A wicked man saith Solomon, is abomination to the just, and he that is upright in his way, is abomination to the wicked. Prov. 29.27. even our ways, which God commands us to walk in, as well as our persons, are abomination to them.

Yea, we see by experience, that there is a cursed Zeal in these men to malign the good Zeal of all men. And that usually they are pleased best with that which angers God most: No marvel then if they censure and slander such as he lovesbest.

Fourteenthly, They delight in censuring and slandering us: because Satan (who is their God, 2 Cor. 4.4. and their Prince, Job. 14.30. and works in them his pleasure, Eph. 2.2. 2 Tim. 2.26.) is ever prompting them thereunto, Act. 5.3. Rev. 12.10. For it is Satan that speaks in and by them, as once he did by the Serpent: It is his mind in their mouth, his heart in their lips, Matth. 16.23.

And they being his Sons, Servants and Subjects, thirst to do him what honor and service they can. Nor can they pleasure him more, it being the hopefullest way to discourage men in the way to heaven, quench the good motions of God's spirit, kill the buds and beginnings of grace, draw them back to the world, and so by consequence damn their souls, that can be, to see that whatsoever they do or speak; base constructions are made thereof. Whereas if they meddled not with repentance, nor troubled themselves about religion: the world nor the devil would not meddle with them, nor once trouble or molest them.

Besides their censures, and false aspersions, cause jealousies where there are none, increaseth those thot are, mightily disables some from discerning the truth, and much hinders others from believing it.

CHAP. XVI.

FIfteenthly, Zoylus -like they censure, and speak evil of us: because they cannot otherwise hurt us.

They dare not smite us on the mouth as the High Priest served Paul: therefore they smite us with the mouth: as Zedekiah the false Prophet served Michaiah: which is as bad or worse. For deal they not with the godly, as the daughters of Heth did by Rebecca, Gen. 27. who made her weary of her life, and forced her to cry out in the bitterness of her soul, What availeth it me to live: verse. 46. In which they imitate their Father the devil: who when his hands are bound, vomits out a flood of reproaches with his tongue. Rev. 12.15.

I confess they were wont, Maximinus like, to speak evil of us; that so they might persecute us with the more show of reason: accuse us to the Prelates, as the Jews did Paul to Agrippa: charging us with many things, but proving nothing, neither could they well undo us, if first they did not falsely accuse us: as it fared with Jezebel touching Naboth, and the wife of Potiphar touching Joseph.

Though a little information would serve: for malice regards not how true any accusation is, but how spiteful. And these prelates, were so far from discerning or desiring to discern truth from slander, that to the grief of many good hearts; no music could be so sweet to their ears, as to hear well of themselves, ill of the religious. And they were as ready to yield their aid as the other to ask it; being men of the High-Priests humor; who seeing none offer themselves set on work certain vile persons, to accuse Christ of heinous evils: that so they might crucify him by a Law: Yea our reverend Bishops and their bandogs dealt with a poor Minister or Christian, just as the soldiers did by our Savior: First blind him, then strike him, and last ask him, who was it that smote thee? and he might answer the best of the three; It was thou O mine Enemy, thou wast an an Achitophel in the one, a Doeg in the other, a Belial in both.

Sixteenthly, They censure, and in censuring slander us: that they may incite and stir up others to do the like: Resembling those ancient enemies of the Gospel, who clad the Martyrs in the skins of wild beasts: to animate the dogs to tear them.

It is the nature of ignorant and ill-bred people, who walk after the flesh in the lust of uncleanness, whom S ^t Peter calls brute beasts, led with sensuality, and made to be taken and destroyed, to speak evil of the things which they understand not, 2 Pet. 2.12. And what one doth is a Law to the rest. As if one in their company but mentions the word Puritan, or tells them how scrupulous and precise such an one is: all the rest will strive who shall be forwardest in spitting out his spleen against all the godly. As what a number of sharp and deadly Arrows will each of them shoot; both at the good and goodness.

Nor are they so satisfied: but everyone runs away with the cry: and barks out the term against every honest man he meets, whence it is that we are censured, and laughed to scorn by the greatest number: that we are made the common Butt of every ones malice, and the subject of all their discourse.

Which yet is no disparagement to us: for these are a generation of men; that (for matter of religion) can scarcely discern between their right hand and their left: as it fared with those sixscore thousand Ninevites, Jon. 4.11. I might heap up instances to prove how strongly and strangely example prevails, to the committing of evil with ignorant persons, who are Cesterns to sin, Sives to grace. As in the Sodomites, Gen. 19.4. to 12. In Korah and his 150. followers: In Demetrius and his fellows, Acts 19. &c.

But it is too well known, how many do censure and blaspheme the Godly, because they hear others do so.

Nor is it the common people's case alone: who inquire no farther but believe at first: for then I should no whit wonder. But even our grave Bishops and Fathers of the Church did not long since go thus by hearsay, and persecute the conscionable, because drunkards and deboished persons did so: censuring them in their High Commission, and other Courts Ecclesiastical; as the other did on their Ale-benches.

It may seem above belief, and yet it was so, only those barking Currs did these great Mastifs wake: Whom we may liken to noisome Flies, which sting while they live, and stink when they are dead; though blessed be God we are now rid of them.

I need not tell you how many of their Lordships and their Creatures have come to their great preferments by being bitter Malignants against the best men: for no knowing man can thereof be ignorant.

Thus I migh • go on in giving you other reasons of their censuring and slandering us; as one in regard of Satan, who loseth so many of his Subjects or Captives as turn believers: for every repentant sinner is as a prisoner broke loose from his chains of darkness,

And another in regard of the World, which loseth a limb or member: When a convert will no longer accompany them in their wicked customs. And show you, that it fares with all believers as it did with Paul, who so long as he joined with the High-Priests and Elders to make havoc of the Church was no whit molested by them; but when he became a convert and preached in the name of Jesus, none so hated and persecuted as he.

I might also make it appear, that atheism or unbelief is another cause, speaking of truth another, breaking off society with them another, the serpentine preaching of some Ministers another, the scandalous lives of some professors another, flocking after Sermons another, as they make them: but these I will pass, and give you but one more, with which I will conclude this discourse.

CHAP. XVII.

THe main and most material cause why wicked men so mortally hate the godly, and which breeds so many quarrels, is the contrariety of their natures, as I briefly hinted in the thirteenth reason; being as contrary one to the other as are God and the devil, the one being the children of God, and partaking of the divine nature, as being one with the Father and the Son, 1 Cor. 6.18. Gal. 3.26. Joh. 1.12. & 17.14, 21, 22. 2 Pet. 1.4. being like God in holiness, 1 Pet. 1.15. Brethren of, and heirs annexed with Christ, Rom. 8.17, 29. Members of his body, 1 Cor. 12.27. Bone of his bone, and flesh of his flesh, Eph. 5.30. having his spirit dwelling in them, Rom. 8.9, 16. and being Temples of the holy Ghost, 1 Cor. 6.19. Jam. 1.18. Joh. 1.13. & 3.5, 8. 1 Joh. 3.9.

And the other being the seed of the serpent and children of the devil; and so partake of his nature, as is plain by 1 Joh. 3.8.10, 12, 14. Joh. 6.70. & 8.44. Matth. 13.38, 39. 2 Cor. 4.4. 2 Tim. 2.26. Gen. 3.15. & 5.3. Ephes. 2.2, &c. Which being so, how is it possible they should ever agree; although God had not proclaimed an enmity between them? For there can be no amity where there is no sympathy; no reconciling of the wolf and the lamb, the winds and the sea; No neighbourhood, no alliance, no conjunction, is able to make the cursed seed of the serpent, and the blessed seed of the woman ever agree. For fire and water, light and darkness, Heaven and hell are not more contrary.

One blood, one belly, one house, one education, could never make Cain and Abel accord, Jacob and Esau, Isaac and Ishmael at one. Yea though they be man and wife, parent and child, yet if they be not like they will not like. 2 Cor. 6.14, 15. And indeed what is the corporal sympathy, to the spiritual antipathy? Can there be such a parity between the parent and the child, the husband and the wife, as there is a disparity between God and Satan? no certainly.

A wicked man can agree with all that are wicked, be they Papists, or Turks, or Atheists; Profane or Civil men: for all these agree with him in blindness and darkness: but with sincere Christians and practicers of piety he can never agree; the religious shall be sure of opposition, because their light is contrary to his darkness, grace in the one is a secret disgrace to the other.

Yea let wicked men be at never so much ods one with another, yet they will concur and join against the godly. The Libertines, Cirenians, Alexandrians, Celicians and Asians, differ they never so much, will join in dispute against Steven, Act. 6.9. The Sadducees, Pharisees and Herodians, were sectaries of divers and adverse factions, all differing one from another; yet all join together against our Savior, Matth. 22. Herod neither loved the Jews, nor the Jews Herod, yet both are agreed to vex the Church. Yea Herod and Pilate, two enemies will agree so it be against Christ: they will fall in one with another, to fall out with God. Nature will give a man leave to be anything save a sound Christian; and agree with all others, be their opinions never so contrary; provided they agree in the main, are all seed of the same serpent: but let the natural man meet with one that is spiritual, they agree like heat and cold, if the one stays the other flies; or if both stay, they agree like two poisons in one stomach, the one being ever sick of the other be they never so near allied. As how many a wife is so much the more hated, because a zealous wife? how many a child less beloved, because a religious child? how many a servant less respected, because a godly servant? And no marvel, for though they dwell in the same house, yet they belong to two several Kingdoms: and albeit they both remain upon earth, yet they are governed by two several Laws, the ones Burguship being in heaven, Phil. 3.20. and the other being a denizon belonging to hell; as Irish men are dwellers in Ircland, but donizens of England, and governed by the Statutes of this Kingdom.

CHAP. XVIII.

NOr is this of theirs an ordinary hatred, but the most bitter, exorbitant unlimited and implacable of all others. No such concord, no such discord, saith one of the Learned, as that which proceeds from Religion. My name, says Luther, is more odious to them, then any thief or murderer; as Christ was more detestable to the Jews, then Barabas. And it was evident enough; for the Pope was so busy and hot against Luther, that he neglected to look to all Christendom against the Turk: which declared that he would easier digest Muhammadism then Lutheranism. The case of two many in our days, in opposing the reformation. Behold, saith David, mine enemies, for they are many; and they hate me with a cruel hatred, Psal. 25.19. yea so cruel, that it makes their teeth gnash, and their hearts burst again, as it fared with those that stoned Steven, Acts 7.54. This made the truths adversaries, give S ^t Paul stripes above measure, 2 Cor. 11.23. And the Heathen Emperors, to devise such cruel tortures, for all those that but professed themselve; Christians. This made Ahab so hate Elijah, that there was not one Kingdom or Nation, where he had not sent to take away his life, 1 King. 18.10. And this made the Papists dig many of our choice Ministers out of their graves, that they might the better curse them, with bell, bock and candle. Yea ask from East to West, from one Pole to the other; search all records under Heaven, if ever there was the like, of the intended Powder plot.

Neither does this hatred extend itself to this or that person alone, but to the whole generation of the godly; as is well expressed, Psal. 83. Come let us cut them off from being a Nation, and let the Name of Israel be no more in remembrance, ver. 4, 12. And the like we see in Haman, whose hatred to Mordecai was so deadly, that he thought it too little to lay hands on him only, except he destroyed all the Jews his people, that were throughout the whole Kingdom of Ahasuerus, Esth. 3.5, 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury, ver. 9, 13. And of his mind was Herodias, who preferred the head of John the Baptist before the half of Herod's Kingdom. And such another was cruel Arundale Archbishop of Canterbury, who swore he would not leave a slip of professors in this Land.

And the world is no changeling, for this age hath but too many such Haman's and Arundales, who so hate the children of God, that they wish as Caligula once did of the Romans, that they had all but one neck, that so they might cut it off at a blow, were it in their power. As why are not our Sanctuaries turned into shambles? and our Beds made to swim with our bloods? but that the God of Israel hath crossed the confederacy of Balak, and their wickedness doth not prosper. For their studies are the plots of our ruin; and the best they intend, is the destruction and overthrow of Religion, or the religious, or both, Matth. 24.9. Joh. 16.2. Yea their enmity and hatred is so virulent and bitter, that were their power answerable to their wills and malice, the brother would betray the brother to death, the father the son, and the children would rise up against their parents, and cause them to die; the kinsman against the kinsman, and the friend against the friend; only for professing Christ's Name and being religious, as himself affirms, Matth. 10.34, 35, 36. Luk. 21.16, 17. Neither is it strange, for this was one of the ends of Christ's coming into the world, as appears Matth. 10.34, 35. where himself saith, Think not that I am come to send peace but the sword: meaning between the seed of the serpent, and the seed of the woman: for I am come to set a man at variance against his father, the daughter in law angainst the mother in law, and a man's enemies shall be they of his own household, Luk. 12.51, 52, 53.

Neither want we presidents of this: For by whom was upright Abel persecuted and slain, but by his own brother Cain? who scoffed at righteous Noah, but his own son Cham? by whom was that virtuous and religious Lady Barbara put to death, for embracing the Christian faith, but by her own father Dioscorus? who made Serena the Empresse a Martyr, for her faith in Christ, but her own husband Dioclesian? who helped to burn Bradford but Bourne, whose life he had formerly saved? And lastly, By whom was our Savior Christ betrayed, but by his own Disciple Judas?

CHAP. XIX.

WHerein consists their unlikeness and contratiety? Minister. There be more differences between the children of God and the children of the devil, then there are between men and beasts. But principally they differ in their judgments, affections and actions. How they differ in their judgments and affections, I have shewn upon another occasion. How in their actions and practice (which occasions the greatest strife and discord) I will acquaint you as briefly as I can.

There is nothing more common then for all sorts and kinds of men; to hate, scorn, persecute, reproach, revile, accuse, slander and condemn the religious, because their own works are evil and wicked, and the others good, holy and righteous. As wh • r • fore slew Cain his brother, saith S. John, but because his own works were evil and his brothers good, 1 Joh. 3.12? Why was Joseph accused of his Mistress for an adulterer, and thereupon committed to prison, but because he would not be an adulterer like her, Gen. 39? yea it was his party coloured coat, composed of all kinds of graces and blessings, that formerly procured his bretherens hate. And what is it that Jobs wife expostulates with him about, but his integrity? as if she took it ill that he took it no worse, his patience made her impatient. Wherefore was holy David, as himself complains almost in every Psalm, had in derision, hated, slandered, reviled, contemned, and made a proverb and song of the drunkards and other wicked man which sat in the gate: but because he followed the things that were good and pleasing unto God, and in him put his trust? Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. And lastly (for I might be endless in the prosecution of this,) Why were all the just in Solomon's time, had in abomination, and mocked of the wicked? but because they were upright in their way, and holy in their conversation, Prov. 29.27. Or those numberless Martyrs, whose souls S. John saw under the Altar, Revel. 6.9. killed? but for the word of God, and for the testimony which they maintained? And the Master himself? not for any evil as themselves are forced to confess, Mar. 7.37. Which examples sufficiently prove, that that great Dragon the Devil, and these his subjects, are wroth with none, but the woman and the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus, Revel. 12, 17. All was quiet at Ephesus before S ^t Paul came thither; but then there arose no small strife about that way, Acts 19.23, &c. A wolf flies not upon a painted sheep: we can with delight look upon the picture of a Toad: It is your active Christian that is most spighted and persecuted. As how many with us may complain with Jeremy, that because they live a godly life themselves, and call upon others to do the same, they are cursed of everyone, and counted contentious, Jer. 15.10. It faring with many as it did with Gaius Selius, of whom the heathen were woe • t to say, that he was a good man, but he was a Christian. Yea let but a sp •• k of fervent devotion break out in a family, all the rest are up in clamours; as when bells ring disorderly, everyone is ready with his bucket to •• ench the fire: disgraced he must be for a puritane: but only by Laodi • eans. Indifferency strives to dash zeal out of countenance. And the reason is, wheresoever Christ comes, there will be opposition. When Christ was born, all Jerusalem was troubled, and Herod cut the throats of all the children in Bethlehem: so when Christ is born in any man, the soul is in an uproar, and Satan with his instruments are ready to kill in him every good motion, though it be never so little a babe. You cannot anger a wicked man worse, then to do well: yea he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony with your own discredit. Whereas, if a man will but bare them company in their sins, drink, swear, temporize, contemn holiness, misspend his time, haunt Taverns, play the good fellow, and do as the rest do; he shall have the approbation and good word of the greatest number. Yea if none would be precise in their actions, nor reprove others for their evil courses; if they would but be profane and wicked, and make no bones of sin; their malice would cease, and we should not have a puritane or roundhead in all the world.

Neither is Christ a sign to be spoken against of many in Babylon or Assyria, but of many in Israel, Luk. 2.34. where religion is professed publicly: Yea when sincerity is wanting, the nearer the line with any opposition, the greater eclipse. The Gadareans but besought Christ to depart; his own countrymen drave him out and cast him down headlong, Luk. 4.29. And who was his greatest enemy, but his greatest friend, even one of his household Chaplins? and who but Jeremiah's familiars watched for his halting.

Yea commonly, virtue fares hardest from such as should and seem to uphold her; for the chief persecutors of Christ and his followers, are not professed Atheists, or Turks, or Jews, but, such as hold some great place in the Church. And intruders upon other men's right, can endure any man how bad soever rather to live by them, then the servants of him whom they intrude upon; as you may see, Matth. 21.33, to 39. where those farmers of the vineyard did not kill the thieves, robbers and spoilers of the vineyard; but the servants, yea and the son too; and the end of all was, that they might take the inheritance. However, it hath been the complaint, almost of all that have written, that they have suffered most, from such as professed the same faith and religion with them.

And so much touching the main difference between the seed of the serpent and the seed of the woman.

CHAP. XX.

I Might go on, and show you that as they hate and persecute the godly because they do well, so likewise because they fare well, and are accepted before them. As why was Cain wroth with his Brother Abel, and after slew him, as affirmeth the holy Ghost, but because the Lord had respect unto Abel and to his offering, but unto Cain and his offering he had no respect, Gen. 4.4, 5. Why did Esau hate Jacob, and purpose to kill him, but because of the blessing wherewith his father blessed him? Gen. 27.41. Isaac's blessing bred Esau's hate. Again, wherefore did the Philistines and Abimelech envy Isaac? stop up his wells, and banish him from them, but because the Lord so abundantly blessed Isaac? as appears Gen. 26.12, to 18. Wherefore did Josephs Brethren hate him, not being able to speak peaceably unto him, and after sell him into Egypt? but because his father more favored him, and they feared he should reign over them, Gen. 37.4, to 9. If Joseph be his fathers darling, he is his brethren's eye-sore. Wherefore did Saul persecute David, and pursue after him from place to place to take away his life, but because he was so praised and preferred of the people before himself? and the Lord was with David, and prospered him in everything he took in hand, 1 Sam. 18.12, 13, 28, 29. David's success is Saul's vexation: yea, he finds not so much pleasure in his Kingdom, as vexation in the prosperity of David? And lastly (for I pass by the Elder Brothers envy in the Parable against his younger Brother, when his Father so royally entertained him at his return, Luke 15.28. which is meant of the Jews envying the Gentiles conversion, and many the like instances.) Why was Eliab wroth with his younger brother? 1 Sam. 17.28. but because he should be more exalted. And I doubt whether David's brethren were more glad that Goliath was slain, or angry that he was slain by their brother: For envy is sick if her neighbor be well, and the good man's honor is the envious man's torment: as it fared between Haman and Mirdecai; as hereafter the glory of Christ shall add to these Reprobates confusion, when they are driven to confess this is he whom we once had in derision, Luke 13.28. I might also apply all this to many in our times. As why do many men's hearts rise against every holy man they meet? as some stomachs rise at the sight of sweet-meats: Why do all drunkards and vicious livers hate the religious? and so belch out their enmity and spleen against them, in raising and spreading of slanders as they do: but although partly to rescue themselves from contempt, and to procure a contrary esteem by putting a foul and ugly vizard upon virtue, and decking up vice in a gorgeous and comely attire; yet chiefly because they partake of the divine nature, and are one with the Father and the Son, John 17.14, 21, 22. 2 Cor. 6.18. I might I say be large upon this, and many the like, but I must only mention them.

CHAP. XXI.

INdeed if there were any speaking to such, I would wish them to beware of this sin of all other sins in the world. For the godly are unto God as the signet upon his right hand, Jer. 22.24. yea, as the apple of his own eye, Zech. 2.8. And whatsoever wrongs and contumelies are done to them, he accounteth as done to himself, as they may see Psa. 44.22. and 69.7. and 74.4, 10, 18, 22, 23. and 83.2, 5, 6. and 89.50, 51. and 139.20. Pro. 19.3. Rom. 1.30. and 9.20. Mat. 10.22. and 25.45. Luke 21.17. 1 Sam. 17.45. Isa. 37.4.22, 23.28. and Act. 5.39. and 9.4, 5. Job 9.4. 1 Thess. 4.8. John 15.18, 20, 21, 23, 24, 25. Numb. 16.11. 1 Sam. 8.7.

Yea, thirdly, God hath expressly told them, that whosoever shall offend one of those little ones that believe in him, it were better for him that a millstone were hung about his neck, and that he were cast into the Sea, Mat. 18.6. And that he will destroy them forever, and root them out of the Land of the living, whose tongues imagine mischief, and are like a sharp razor that cutteth deceitfully, loving to speak evil more then good, Psa. 52.2. to 8. That he will confound such as persecute his children, and destroy them with a double destruction, Jer. 17.18. yea, That he will render unto their enemies sevenfold into their bosom, their reproach wherewith they have reproached the Lord, Psal. 79.12. In fine, That he will reign upon them snares of fire and brimstome, with storms and tempests, Psa. 11.6. And after all cast them into a Furnace of fire, where shall be wailing, and gnashing of teeth for evermore: When the just whom they now despise shall shine as the Sun in the Kingdom of their Father. Many are apt to think, that because they use their tongues only they are no persecutors: but they shall hereafter hear themselves styled so in their Bill of Inditement, Ishmael did but flowt Isaac, yet S ^t Paul saith, he persecuted him, Gal. 4.29. God calls the scorning of his servants by no better a name then persecution; and will thereafter reward it, perhaps in this life, as it fared with those two and forty little children, 2 Kin. 2.24. who were devoured of wild bears, only for nicknaming Elisha: Or as it did with Felix who for one malicious scoff did nothing day and night but vomit blood, till his unhappy soul was fetched from his wretched carcass. And Pherecydes who was consumed by worms alive for giving Religion but a nickname, a small matter if thou mayest be made judge. Or as it did with Lucian, who for barking against Religion like a dog, was by the just judgment of God devoured of dogs. Or as it did with Nightingale Parson of Crondall in Kent, who was struck dead in the Pulpit while he was belching out his spleen against Religion and zealous professors of the Gospel. Or as it did with Steven Gerdiner who would not sit down to dinner till the news came of the good Bishops burnt at Oxford, but then came out rejoicing, and saying to the Duke of Norfolk, now let us go to dinner; but it was the last that ever he eat for it. Or as it fared with Arundell Archbishop of Canterbury, and Steven Gardener Bishop of Winchester, who putting to silence both the Word of God and those that purely preach it, were themselves put to silence, and so smitten in their tongues, that they could not swallow their meat, nor speak for a good space before they died. The time would be too short to tell of Cham whose scoffing only brought his Fathers curse, and God's upon that. Of the Spies that brought a scandal upon the Land of Canaan (as these do upon the way of truth) and made all the people to murmur against Moses: who died by a plague from the Lord, and were not permitted to enter into it, Numb. 14.37. And the like, which God hath inflicted upon men even in this life: though I count it a m • rcy to smart here (if they die penitent) rather then be reserved to those flames which are easeless and endless.

Besides, it is frivolous to say they only use their tongues. It is not so material what thou dost as what thou desirest; the very purpose of treason (though the fact be hindered) is treason, not the outward action but the inward affection is all in all with God, who measures the work by the will, as men measure the will by the work.

CHAP. XXII.

NOw the reason why Christ takes what is done to his members as if it were done to himself; and why he will so severely punish; 'tis, for that their spite and malice is principally against God and Christ himself: For thy sake (saith holy David ) are we killed all the day long, and counted as sheep for the slaughter, Psalm 44.22. True, they are so blind that they think they love God, or at least do not hate him: but Christ himself saith expressly, They have hated both me and my Father, John 15.23, 24. where he repeats the words twice. Nor will they spare when vengeance shall seize upon them; openly, and expressly to blaspheme the God of Heaven to his face, as the holy Ghost twice affirmeth, Rev. 16.9, 11. Common eyes may be cheated with easy pretences, but he that looks through the heart at the face, knows that the foundation of all their hatred and enmity to us, is their hatred against God and Christ the chief of the Woman's seed, even as when Satan slew Job's servants, his malice was against Job: Or as when Saul darted a spear at Jonathan, his spite was against David, 1 Sam. 20.33. He that loves not the members was never a friend to the head, He that wrongs the wife is no friend to the Husband: he loves neither that vilifies either; yea, they that hate and revile the godly because they are godly, as these do; (for they could love our persons well enough if we were not conscionable:) hate and revile God himself; and they that fight against the grace of the spirit, fight against the spirit, whose grace it is: and whatsoever wrong is done to one of Christ's little ones, is done unto him, Mat. 25.45. Saul, Saul, saith Christ, seeing him make havoc of the Church, why persecutest thou me: Acts 9.4, 5. It is an idle misprision to sever the sense of an injury done to any of the members from the head, see Rev. 12. It contents the dog to gnaw the stone, when he cannot reach the thrower. It was well-pleasing to Saul, since he could not catch David, that he might have the blood of Ahimelech, who used him so friendly, and relieved him in his great distress, 1 Sam. 21. So though these men cannot wreak their malice upon God, he being out of their power and reach: yet that they may do him all the mischief they can, have at his Image; they will wreak it upon his children in whom his spirit dwells. As the Panther will fiercely assault the picture, for the inveterate and deadly hatred which he beareth to man. It being as true of malice as it is of love; that it will creep where it cannot go. And so much for the clearing of your judgment: I come now to the use and application of the whole. And,

CHAP. XXIII.

FIrst, It may serve to inform every man whether he be of the Serpents seed, a child of the devil, as he came into the world: Or regenerate, and so become of the woman's seed, a child of God, and member of Christ. For as our Savior saith, speaking of false Prophets, By their fruits ye shall know them, so I of the seed of the Serpent, and children of the devil; by these two and twenty fruits or properties of enmity before spoken of, you shall know them, as well as you shall know the life by breathing, or the day by its light. Wherefore all ye that read reflect and cast your eyes on these examples, which are such lively emblems and representations of yourselves: if you be the Serpents seed, and yet in your sins. Yea, let it make you tremble; For know assuredly, that if this spawn of enmity remain in you, if any of these ways, you persecute Christ in his members, or but hate the good, because they will not be so evil as you are, you have not cast off this Serpentine quality, which you drew from the loins of old Adam: but it is an infallible sign that you are of the Serpents seed, and children of the devil; enemies to, and haters of God and all goodness, the brethren of Cain, or Cain himself in another person, and without answerable repentance, your portion shall be with Cain, and the rest of that cursed crew. I have shewn you what God in his word speaks, and proved that your condition is no whit better then the condition of Cain, and Ishmael, and Haman, and Doeg, and Shemy, and Rahsheke, and their fellows; yea, no glass can more lively represent your faces, then this Book doth your hearts. Only this is the misery, as when a child beholds his own face in a glass; he thinks he sees another childes face, and not his own, so fares it with you. What do you look that Christ Jesus himself from heaven should call to you severally by name as he did to Saul; and say, Ho Ishmael such an one, or Ho Elimas such an one: Why dost thou persecute me? I am Jesus whom thon persecutest, Acts 9.4, 5. Which yet if he should, it were no more in effect then he hath often done: nor would you be anymore warned or reclaimed by it, as is evident by the example of Hazael, 2 King. 8.12, 13, &c. And by what Abraham told Dives, Luk. 16.31. For God in his word tells everyone of you plainly, that Satan is the God of all unbelievers, 2 Cor. 4.4. And their King Joh. 14.30. and 12.31. And their father, Gen. 3.15. John 8.44. And that they are all his servants, kept by the devil in a snare, and taken captive of him at his will, 2 Tim. 2.26. And that he ruleth by and worketh his pleasure in all the children of disobedience, Eph. 2.2, 3. And makes it manifest to all (whom the devil hath not blinded) that you of all men in the world, are those unbelievers, and children of disobedience in whom he rules. And yet poor souls you know it not. As those four hundred of Ahab's Prophets, in whom this evil spirit spake, did not know that Satan spake by them, 1 King. 22.22. Neither did Judas know when he eat the sop, that Satan entered into him, and put it into his heart to betray Christ, Joh. 13.2. Neither do Magistrates (when they cast the servants of God into prison) once imagine, that the devil makes them his jaylors, but he doth so; whence that phrase of the holy Ghost, The devil shall cast some of you into prison, Revel. 2.10. They are his instruments, but he is the principal Author. Neither did Ananias and Sapphira once think, that Satan had filled their hearts, or put that lie into their mouths which they were struck dead for, Act. 5. yet the holy Ghost tells us plainly that he did so, ver. 3. No, Eve in Paradise had not the least suspicion that it was Satan that spake to her by the Serpent; nor Adam that it was the devils mind in her mouth, his heart in her lips, when tempted to eat the forbidden fruit. Nor did David once dream, that it was Satan which moved him to number the people, 1 Chron. 21.1. Much less did Peter, who so dearly loved Christ, imagine that he was set on by Satan to tempt his own Lord and Master with those affectionate words, Master, pity thyself, for if Christ had pitied himself, Peter and all the world had perished: yet he was so, which occasioned Christ to answer him, Get thee behind me Satan, Mat. 16.22, 23. But consider, For hence we may argue, that if Satan can make the best and wisest of God's children and servants (who have the very appearance of evil, 1 Thes. 5.22. Jude 23. Ephes. 5.27. 2 Pet. 3.14. Jam. 1.27. have the eye of faith, and the spirits direction, and know the mind of Christ above others, 1 Cor. 2.12, 13, 15, 16. Joh. 10.14.) do him such service unwittingly, and besides their intention: how much more can he prevail with, and make use of his own servants and children, that delight only in wickedness, and have not the least knowledge of, or ability to discern spiritual things, 1 Cor. 2.14. 2 Cor. 4.4. yea, if Satan can persuade you (as he hath done millions) that you do God good service in persecuting his children as the Jews formerly did, in putting his Prophets to death; as Christ himself expressly tells us, Joh. 16.2. What can he not persuade them to? what work or service can he not put them upon? without letting them know, that he their God, Father, and Master, speaks in and acts by them. Whence that of Solomon, There is a way that seemeth, right unto a man, but the issues thereof are the ways of death, Proverbs 14.12. Whence so many have been so strangely, and so woefully deluded: whereof a few instances very remarkable. There was a Monk poisoned Henry the seventh Emperor of Germany with the sacramental bread, and thought he did God good service in so doing. So did the Powder-Traitors, when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods. So Francis the second of France, and Philip the second of Spain, thought of the Lutherans blood in their Dominions. In the 6 ^th Council of Toledo it was enacted, that the King of Spain should suffer none to live in his dominions that professed not the Roman Catholic Religion: Whereupon King Philip having hardly escaped shipwreck, as he returned from the Low Countries, said, he was delivered by the singular providence of God to root out Lutheranism, which he presently began to do: professing that he had rather have no subjects then such; In which opinion many depart, but as men go to a Lottery, with heads full of hopes, but return with hearts full of blanks: so will it one day fare with you.

CHAP. XXIV.

NOr are they few in number, that (with S ^t Paul before his conversion) do persecute the people of God, even out of zeal to the traditions of their fathers, Gal. 1.13, 14. Phil. 3.6. Many walk, saith S ^t Paul, that are enemies to the cross of Christ, Phil. 3.18. If many in S ^t Paul's time, many more now. Yea S ^t John saith, that the number of those whom Satan shall thus deceive, is as the sand of the sea, Rev. 20.8. and 13.16. See Isa. 10.22. 1 Joh. 5.19. Rom. 9.27. Matth. 7.13, 14. and 20.16. and 22.14.

And experience itself tells us, that it is the case almost of who not: For this sin is so epidemical, that take forty men where you please, City or Country, as they dwell, pass the streets, or sit in the Church, and nine and thirty of them are malignants to the power of Religion. As for other sins, one man is given to lust, another to intemperance, a third to swearing, a fourth to cozening; some to more then one, some to all of them; but who is not tainted with this sin? who is not an open or sccret enemy to holiness, by reason of that general contempt which is cast upon professors? Yea who is there, even of those that have resigned up their pride, and their lust, and their lying, and their cozening, and what other sins they have been prone to, with whom this sin doth not remain? as being carried away with misprisions, surmises, and weak opinions raised from mere prejudice and shadows of things: And which is worst of all, it hath by long custom, taken such deep root in men's hearts, that I look never to see it mended till Christ comes in the clouds. Only it behooves all men, even every living soul of us, to see that himself be none of that numberless number, whom Satan thus cunningly prevails withal, And not without need, though most are apt to flatter themselves: for this is an infallible rule, every man is either of the seed of the Serpent, or of the seed of the woman, Gen. 3.15. the child of God, or the child of the Devil, 1 Joh. 3.10. either haters of Religion, or hated for Religion, Matth. 10.22. and 24.9. either one of this world, or one that Christ hath chosen out of the world, Joh. 15.19.

Though all the devils children are not alike malicious, neither do they so openly manifest that enmity which is in their hearts: for some transcend this way, as Doog did the rest of Saul's servants another way; you shall know such an one, yea all men shall know such to be the devils children by these few marks. He will hate a man to the death, though he have nothing to condemn him but his being holy. His hatred is so inveterate and universal, that he spends all his wit, in frothy scoffs and invectives against the whole people of God: And nothing so tickles his spleen or glads his heart, as that discourse which may most shame profession, disgrace Religion, and dishonor God: with Festus he calls zeal madness, and Religion foolishness with Michall. He will sharpen his tongue in gall, and dip his pen in poison, to dsgrace the graces of God in his children. He hates zeal and devotion so inveterately, that he can in no wise bare with it in others. He is so desperately wicked, that he cannot endure so much as the sight of godliness: like him in Seneca, who was so fearfully idle, that his sides would ache to see another work. He is just like the Jews spoken of Acts 13. who when they saw a great company at Paul's Sermon, were filled with envy, and fell to contradiction and blasphemy, ver. 45. Or the High Priests and Pharisees, who when our • aviour was so flocked after, said among themselves, perceive ye not, behold the world goeth after him; and if we let him thus alone, all men will believe in him, Joh. 11.48. and 12.19. being like the dog in the manger, that will neither eat bay himself, nor suffer the Horse. He is of a reprobate judgment touching actions and persons, esteeming good evil and evil good. And is so desperately wicked, that he will mock his admonishers, scoff at the means to be saved, and make himself merry with his own damnation. As good men by their godly admonition and virtuous example, draw all they can to heaven; so he by his subtle allurements and wicked example, draws all he can to hell. He regards more the blasts of men's breath, then the fire of God's wroth. He will boldly do what God forbids, and yet confidently hope to escape what he threatens, &c. Now if you know any that do thus, you may be sure he is of that wicked one, Joh. 8.44. Matth. 23.33. 1 Joh. 3.10. For none but a Cane or a devil in condition, will envy because his own works are evil and his brothers good. Neither could he do so if the devil were not in his heart. Neither can there be a greater argument of a foul soul, then the deriding of holy services. Yea to scoff at Religion is the very depth of sin; such an one is upon the very threshold of hell, as being set down in a resolute contempt of all goodness. And so much of the first Use.

CHAP. XXV.

SEcondly, We may learn from the original of this enmity, that to be without reproaches and persecutions, we may rather wish then hope. For what peace can we look for, between the seed of the serpent and the seed of the woman, seeing God himself from the beginning hath set them at enmity: yea once to expect it, were an effect of frenzy not of hope.

Thirdly, From the continuance of it in all ages; and in that all the godly that have gone before us have been envied, hated, traduced, nick-named and persecuted by wicked men, and all that come after us shall be: let no particular member of the Church, look to fare better then the whole body. We see the Patriarchs went this way, the Prophets this way, the Apostles this way, the Martyrs this way; this way went all the Saints and servants of God, and do we look for an easier way. Yea if the dearest of God's children in former ages, have suffered so much for Christ, been put to such cruel deaths and torments for keeping of a good conscience: let us praise the Lord who hath dealt with us far otherwise: and pray for good Magistrates, to whom next under God we owe the thanks. Yea if our forefathers so willingly underwent those fiery trials, let none for shame shrink under the burden of an airy trial only. For he will never endure a blow, that cannot concoct a foul word: He that is discouraged, and made to return with an Ishmaelitish persecution of the tongue, how would he endure a Spanish Inquisitian, or those Marian times? He that is so frighted with a squib, how would he endure the mouth of a Cannon?

Fourthly, If our Savior himself suffered so much and so many ways as he did, being the only begotten Son of God, full of grace and truth: Let none of us hope to be free from suffering, or think it a strange thing when he doth suffer for well doing. For the disciple is not above his Master, nor the servant above his Lord: If they have persecuted Christ, they will persecute you also, Joh. 15.20. If they have called the Master of the house Belzebub, how much more them of his household, Matth. 10.25. Yea senseless were it once to think, that the same enmity which spared not to strike at the head, will forbare the weakest and remotest limb. It was the lot of Christ, and must be of all his followers, to do good and suffer evil. Nor can we else be conformable to Christ our head, or be like our elder brother; who was consecrated through afflictions: and we must suffer with him, that we may be also glorified with him, Rom. 8.17. Yea, hereunto we are called, saith S ^t Peter; For Christ also suffered for us, leaving us an example that we should follow his steps, 1 Pet. 2.21. Suffering is the way to reigning: through many tribulations must we enter into the Kingdom of Heaven, Acts 14.22. Even as Christ had his passion before his assention, and bare his cross before he ware his Crown.

And what greater promotion can flesh and blood be capable of, then a conformity to the Lord of glory? Who would not be ambitious of the same entertainment which Christ himself had? Christ wore a Crown of thorns for me, and shall I grutch to ware this paper cap for him, said John Hus when they put one upon him, that had ugly devils painted on it, with the Title of Heresy. And what said a French Martyr, when a rope was put about his fellow, Give me that gold chain, and dub me a Knight of that Noble Order.

Wherefore arm thou us O God, with an expectation of that evil which we cannot avoid: yea make thou us as strong as Satan and his instruments are malicious, and then let them do their worst.

Fifthly, If the brother persecute the brother, the son the father, the parent the child, the husband his wife, the disciple his Lord: think it not strange to be persecuted of any; for they which are not persecuted are persecutors themselves.

CHAP. XXVI.

SIxtly, Since we can expect no peace from the Serpents seed; let as many as are of the woman's seed and of Christ's side, unanimously hold together and join against their common enemy. Basil and Eusebius are much to be commended, who when they perceived the Arians to improve a difference between them, to the prejudice of the Orthodox; soon reconciled themselves, and united their forces together against the common enemy. O that all godly and orthodox Christians, whether Presbyterians or Independents, would join together against Atheists and Papists; and not so cross, contradict and asperse each other, if they never so little differ in judgment about circumstantials. As let but two mastiffs be jarring between themselves; when the Bear comes, they forget private strife to assoil their common Enemy. And certainly they might be as firm friend • to truth, although they were not such bitter enemies to peace. For a • the case standeth, it is hard to determine whether they more intend to do God service; or really do the devil and his instruments service.

Seventhly, If the Lord have put this enmity between us and the wicked: here is warrant in opposing, comfort in suffering. If the seed of the woman fight on Christ's side, and they have God's word for their warrant, they are sure to have him assist them, and prevent their enemies. And is not that God we fight for able enough to vindicate all our wrongs?

Eighthly, If a Christian in respect of his hard straits between God's Law on the one side, and the malignant world on the other; may fitly be compared to the Gibbionites: who, if they made not their peace with Joshu • must die by strangers; and if they did make their peace with him; they must die by neighbors. Or to Susanna who if she did yield unto the two Elders must lose her chastity, and hazard her soul; and if she did not yield, she must loose her life. For we have a Wolf by the ears which we can neither stay nor let go with safety. If we seek to please God by a holy life we displease the world, and that will hate and vex us: If we seek to please the world we displease God, and he will hate and condemn • us: for their commands are diametrically contrary, Act. 4.18, 19. The • of two evils let us choose the least; let us not tun into the fire to avoi • the smoke. It is better to have the mocks and flouts of men on earth then the grinning mocks and lashes of the devils in hell. Let us not b • like those white-livered Rulers, John 12. that loved the praise of men mo •• then the praise of God. Nor like Peter, who denied his Lord, and curse • himself, to get credit amongst a cursed crew: For what are their word • other then as a boys-squib, that only flashes, and cracks, and stinks, b •• is nothing. And those that hang their faith on such men's lips, do b •• like Ixion embrace a cloud instead of Juno. Yea, well may he claim 〈◊〉 Boat-swayns place in Barkleys Ship of sools, that will sell his soul for 〈◊〉 few good words from wicked men's tongues.

But what will some object: For many with Nicodemus do owe Go •• some good will, but they dare not be known of it: like Nicodemus th •• would steal to heaven, so nobody might see them; they would please God, yet so as they might not displease others nor themselves. Like the young man in the Gospel; they would follow Christ, so Christ propounded no other conditions to them then what they like of. And these will be ready to say, what need we publish ourselves or our faith: cannot men serve God in secret, whereby they may avoid the worlds taunts.

Answ. Profession can no more be separated from the truth of Religion then light from the Sun, Rom. 10.9, 10, 11. True fire (not painted) cannot but heat, break forth, and ascend, That which is not gold, may glister, but that which is gold cannot choose but glister. The fruit will show what the Tree is: It is but a dead faith which hath no works, Jam. 2.17.20, 26. Psal. 37.30, 31.

Secondly, Unless a man keep his lips always sealed up; he must either dissemble, or else his language will bewray what countreyman he is. Neither can he avoid telling it, for admit a man be in adverse company, they will so beset him with questions, and draw him on, and pick it out of him, that without an absurd silence he must show an inclination one way. Or if he do not, they will gather as much by his silence as by his speech. Or

Thirdly and lastly, A man cannot dissent from their wicked customs, he cannot refuse to run with them to the same excess of riot, in drinking, swearing, profaning the Lord's day, and the like; much less can he admonish them, and so discharge his conscience; but he makes too great a show, and his profession troubles them.

Besides, As this cannot be, so it ought not to be; and that for many solid reasons and grounds taken out of God's word, as I have largely proved in my Cure of Misprision, and as you may see Deut. 6.7, 8, 9. Matth. 5.16. and 10.32, 33. Mark. 15.43. Joh. 12.42, 43. 1 Pet. 2.9, 12. Phil. 2.15. Luk. 11.33. and 12.8. and 8.38, 39. Psal. 50.15. and 71.17, 18. and 51.14. and 119.171. and 22.22. and 35.18. and 119.46. Rom. 9.33. and 10.9, 10. 2 Tim. 1.16. Exod. 12.13. Rev. 21.8. Acts 4.20.

Which being so; namely, that there is no pleasing God nor being saved, without being holy and religious; nor no being religious, but it will appear to the world, and so occasion its enmity and persecution. Let us in no wise forbear good actions nor admonitions, be the malignant world pleased or displeased with it: yea, let us shine as lights in the midst of a naughty and crooked generation, by a blameless and pure life and conversation: thereby to win others among whom we live, Phil. 2.15. Let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven, Matth. 5.16. Let us show forth the praises of him, who hath called us out of darkness into his marvelous light, 1 Pet. 2.9. And so much the rather, for that our Savior saith expressly, Whosoever shall be ashamed of me and of my words among this adulterous and sinful generation; of him shall the son of man be ashamed, when he cometh in the glory of his Father with his holy Angels, Mark 8.38. Matth. 10.33. Not only not to deny, but not to confess the truth is dangerous; as holy David, Psal. 39.1, 2. and the Prophet Jeremy found by experience, Jer. 20.8, 9, 10. Not to declare our faith is to deny it, saith Fulgentius. The Merozians opposed not, they denied not, they only stood still, did nothing, said nothing, yet were they cursed, Judge. 5.23. He who had not his door posts sprinkled with the blood of the Paschal Lamb, was sure to suffer by the destroying Angel, Exod. 12.13. And the fearful shall go first and before other sinners, into the lake that burneth with fire and brimstone, which is the second death, Rev. 21.8. They had be • most backward to all good, and therefore shall be the foremost, and have the precedency in suffering all evil. Wherefore if we love either Christ or our own souls, let us never be ashamed of our Masters service, what ever we suffer by waring of his livery. Be not, saith Paul, ashamed of the testimony of our Lord, neither of me his prisoner; but be partakers of the afflictions of the Gospel, according to the power of God, 2 Tim. 1.8.

No matter what Judas saith touching Mary's anointing our Savior's feet, so long as Christ himself approves of it. Our Savior did not forbear to heal, and do good on the Sabbath day: though the Scribes and Pharisees took it ill; but rather did it the more, Luk. 6.1, to 12. and 13.31, 32. when Peter and John were charged to speak no more in the Name of Jesus, their answer was, we cannot but speak that which we have heard and seen, Acts 4.20. Let the same resolution be ours since the case is the same.

Yea let us (with holy David ) go a strain higher: and when any Micholl shall scoff at us for our zeal, and call us fools; let us be more vile in being more zealous, and we shall be had in more honor by Christ's friends: yea our malicious and scoffing adversaries shall honor us by deriding us. For when vicious men think to tax and traduce us, they do in truth commend us: their dispraise is a man's honor, their praise his dishonor. Yea Terence a mere heathen could say, t • at to be evil spoken of by wicked men, was a glorious and laudable thing. And another, that it is no small credit with the vile, to have a vile estimation: which being so, let us with Job take their reproach upon our shoulder, and bind it as a Crown unto us, Job 31.35, 36. At least let us imitate S ^t Austin, who feared the praise of good men, and detested that of the evil.

CHAP. XXVII.

NInthly, For a word of advice to the godly: If all natural men are so apt to censure the religious, cause or no cause; And that they have so many reasons to induce them to it: Let us for our Makers, and for our blessed Redeemers sake take heed what we do: lest we shame our profession, and make the way of truth evil spoken of, 2 Pet. 2.2. Not that I expect their mouths should be stopped; for faults they would find in Christ himself, did he live amongst them: neither can God please them, as you may see by their continual murmuring at the several passages of his providence. Being like the Israelites who were never content, for when they had water they murmur for bread; when they had bread they complain for flesh: as if they had boarded with God, and he were to provide them diet: and they good men honestly paid for what they took. Only let them have no just occasion to censure and speak evil 〈◊〉 us: for though all true Christians pass under their sharp censures, and bitter reproaches: yet I cannot yield him a true servant of Christ that deserves it.

Wherefore if we belong to God's Family, let us show what house • e come off: not only by our Livery, but by our living. The sons of God must be pure, blameless, and without rebuke, Phil. 2.15. And in the primitive times, a Christian was known from another man, only by the holiness, and uprightness of his life and conversation: as Tertullian reports.

And great reason there is for it: for first malice is very quick sighted, to spy faults. Secondly, the Saints (like a Beacon upon an hill) have all eyes upon them. Thirdly, virtue or vice in them shall be sure to be margined with a pointing finger. Fourthly, in purest things, the smallest spot is sooner seen: then greater stains in baser stuff: every little mote is seen, in a clear glass, which will not be discerned in an earthen pitcher. A small spot, or wart, or freckle in the face; is a greater blemish, sooner seen, and more noted, then an ugly skat, or botch in any other part of the body. Fifthly, the smallest spot in a religious man's face; shall excuse all the sores and ulcers in their bodies. Sixthly, in case they see our lives contrary to our profession: they will even protest against our Religion; saying, if we did speak as we think, we would do as we speak: if our Religion were true and good, such as profess it, would live thereafter. Seventhly, in case thy practice is not suitable to thy profession; woe unto thee; for outward profession, where there is want of inward truth, and real practice, doth but help to draw on and aggravate judgment. The Scribes and Pharisees had not heard of so many woes, but for their glorious pretences. Yea, had the Fig-tree in the Gospel, been utterly bare, and leave-less: it had in all probability, escaped the curse.

Hear this ye vain Hypocrites, that care only to be thought good: your fair outside, shall be sure to help you to a curse. And it were better for you with Philosophers, to have honesty without Religion, then with wicked Christians, to have Religion without honesty.

CHAP. XXVIII.

HEre I might proceed to a use of Exhortation. And because it is hard to say; whether ignorance or malice does more abound, in these scoffers, and scorners: whether it be more out of the strength of will, or weakness of judgment; that they thus ha • e, and persecute us. That these Brute Beasts (as S. Peter calls them,) led with sensuality; speak evil of the things which they understand not, 2 Pet. 2.12. Therefore it were requisite, to exhort, and admonish them to use all possible means; that God hath appointed for their renovation. Whereby of the Serpents seed, and children of the devil, they may become the Children of God, and members of Christ. For until they be born again, they will be like Nicodemus, who knew not what it was to be born again, Joh. 3.4. until they be zealous themselves, they will be like Festus, who thought zeal madness, Act. 26.24. until they be humble themselves, t • ey will be like Michal, who mocked David for his humility, and thought him a fool for dancing before the Ark, 2 Sam. 6.16, 20. Yea to all that shall perish, or are for the present in a perishing condition: Religion seems no other then foolishness, 1 Cor. 1.18.

I might likewise go on to a more particular direction, That is, if in case any that hear me, have been thus rashly censorious, in making ill constructions of all that the religious do: and find that these, or some of them, have been the genuine reasons of their so doing, Let them with Ephraim, Jer. 31.19. strike themselves upon the thigh. Or with that Publican, Luk. 18.13. smite their breast: And with amazement, and indignation say: What have I done? I have deeply censured and condemned the generation of the just, I have often raised an ill report of them, as those false hearted spies, did of the Land of Canaan. Numb. 13.32, 33. And that scandal passing through many mouths, hath multiplied like a snow ball: which at best hath left such a scar of suspicion upon their names and credits, that even death itself will not be able to cure. Whereas the Scripture says, Cursed be he that smiteth his neighbor secretly, Deut. 27.24. And him that privily slandereth his Neighbor, will I destroy, Psal. 101.5.

And as I have thus depraved some; having more malice then matter against them; so I have corrupted others, and forestalled their judgments with prejudice: which may prove the bane of many a soul. Woe is me, what shall I do; least God tear me in pieces, and there be none to deliver? I have been long enough instrumental to Satan, I will now, and hereafter by God's grace, serve my Savior: who is a master without compare: O that my God would give me a heart, and answerable ability, to be as faithful a friend to Religion, as I have been a bitter enemy.

Let this I say be thy confession, this thy resolution: otherwise know for a surety; that while thou scoffest at his children, God laughs at thee, Prov. 1.26. And that it will be bitterness in the end: For what evil is done to them, Christ takes as done to hims Act. 9.4. And who so thinks holiness a crime, or religion a disgrace, is so far from being of his spirit, that was a man after God's own heart; that there cannot be a greater argument of a foul soul, held by Satan in a snare, and taken captive of him at his will.

Neither let Satan, nor thy seduced and deceitful heart deceive thee; in thinking thou hast any share in Christ, or the least spark of grace: for though a man may through his hypocrisy, condemn that evil in another • which he allows in himself: yet he cannot condemn the good, which himself is endued withal. For good cannot but rejoice, and delight in her like.

But this Abstract, being printed occasionally, I am forced to use all possible brevity. And in case they would see more of this and the like, let them read The Cure of Misprision, or mistake.

In the mean time, I will humbly beg of God, upon the ben •• ed knees of my soul; that these lines may not rise up in judgment against those Hazaels, that have read them, and are never the better: And so instead of curing their sin, prove a means to increase their torment.

NOw considering the numberless number of those, that by professing themselves Protestants, discredit the Protestant Religion. That (because they have been Christened as Simon Magus was, received the Sacrament like Judas, and for company go to Church also as Dogs do) are called Christians: as we call the Heathen Images God's. Yea, and (being blinded by the Prince of Darkness, 2 Cor. 4.4.) think to be saved by Christ, though they take up Arms against him; and are no more like Christians, then Michals Image of Goats-hair was like David: That being Christians in name, will scoff at a Christian indeed: That honor the dead Saints in a cold profession, while they worry the living Saints in a cruel persecution: That make the World only their God; and pleasure, or profit alone their Religion: That do what is morally good, more for fear of the Law, then for love of the Gospel. That fear the Mogistrate, more then they fear God, or the Devil; And a Prison more, then Hell: That with Adam, will become Satan's Bondslaves for an Apple: And like Esau, sell their Birth-right of grace here, and their blessing of glory hereafter for a mess of Pottage. That like men sleeping in a Boat; are carried down the stream of this World, until they arrive at their Graves-end, [Death;] without once waking to bethink themselves, whither they are going [to Heaven or Hell. ] As also in reference to Levite. 19.17. Isai. 58.1. And out of compassion to their precious souls; There are therefore at the place hereunder mentioned, eight several Books purposely composed, whereof one will be freely given, and the other seven lent gratis, to any that shall require them. Which Books (like Glasses) will sh • w them (from God's Word ) the very faces of their b • earts. And (like Peter to Cornelius, Act. 11.) tell them words whereby (with blessing from above,) both they and their Associates (by their means) may be saved, verse 14.