A Christian Library

CHAP. V.

§ 1. NOw these things we ought to do; thus thankful we ought to be to God, for his inestimable and unspeakable benefits towards us. But do we thus requite the Lord? or do we what we are able for him again? O that I could say we did! Y •• , I would we were but so thankful to Christ for all his mercies: (the least whereof is greater then all the courtesies of men) as we are to a friend for someone good turn.

But woe worth us, a people not worthy the crumbs of Christ's, & our Makers least mercy: Yea, well worthy of more plagues, then either Tyre, or Sidon, Chorazin, or Bethsaida, Capernaum, Sodom, or Gomorrah, Matth. 11.21, to 25. or any people since the Creation: For as if all that Christ hath done for us, were nothing to move us; we are so far from being thankful, from loving, and serving him: that did we seriously think of Christ's love, and our odious unthankfulness: and compare God's goodness with our ingratitude, rightly weighing how we have from time to time abused his mercy, and those many means of grace, which he in his longsuffering hath afforded for our reclaiming: it would even make us speechless, like him in the Gospel, as neither expecting pardon, nor daring to ask it. Yea, ô Lord, it is thine unspeakable mercy, that our Land hath not long since spewed us out; and that we are not at this present frying in Hell. For whereas God hath removed so many evils spiritual and corporal, temporal and eternal, from us; and conferred so many good things upon us, that they are beyond thought or imagination.

§ 2. We have striven to multiply offenses against him, and to make them as infinite in number, as his blessings. We have done nothing from our infancy, but added sin unto sin; as he hath added mercy to mercy • whereby our sins are become for number, as the sands in the Sea ; and as the Stars of heaven ; and answerable to their multitude, is the magnitude of them, as I have (in the former Part) shewn, and shall further amplify in this. As tell me; may not God justly another day, call Heaven and Earth to witness against us? that he would have saved us? yea did woo us to accept of salvation; saying, Turn ye; turn ye, from your evil ways: for why will you die, ô people of England? Ezek. 33.11. But we would not be converted nor saved. As thus,

§ 3 Whereas God hath offered us a pardon (in tendering Christ unto us, upon the condition of faith and repentance ) even his own Son, to be a means of our reconciliation; which is such a spectacle of unspeakable mercy, as might ravish our souls with admiration: We are so far from accepting it thankf • lly; that we not only refuse and contemn it, but in a manner deride the offer of it ourselves; oppose the Gospel of glad tidings, and persecute Christ in his Members; either with hand, or tongue, or both. We are so far from being holy ourselves, (most of us) that we hate holiness in • thers. For if any become Religious, and conscionable; and will not for company grievously sin against God ; wrong their bodies, destroy their own souls, and willfully leap into Hell-fire with us: we envy, hate, censure, scoff at, nick-name, rail on, and slander them; that we may flout them out of their faith, damp, or quench the spirit where we perceive it is kindled; discourage them in the way to heaven; baffle them out, and make them ashamed of their holy profession, and religious course, and consequently pull them back to the World; that so we may have their company here in sin, and hereafter in torment. Nor do we so serve the most sincere only, in whom the graces of God's Spirit do as apparently shi •• t as the Sun at noon-day, to the dazzling of their eyes: But we condemn all that have more religion then an Heathen ; or more knowledge of heavenly things, then a child in the womb hath of the things of this life; or more conscience then an Atheist, or care of his soul then a Beast: That live religiously, and will not revel it with us in a shoreless excess; for Round-heads, and Puritans, a name so full of the Serpents enmity, as the egg of a Cockatrice is full of poison.

§ 4. And in all (which is worst of all) we have caused others to do the same abominations, by our evil example. Yea, worse yet then all this, our abominable wickedness, hath brought such a scandal upon our Religion, and the Gospel ; that it is even abhorred of the Heathen, and the great and glorious Name of God blasphemed among them. Yea, what else but the unchristian-like behavior of Christians? hath caused the Turks and Jews, and many among ourselves, even to protest against their own conversion. Or what else hath alienated the Indians from the Christian Religion, making them to refuse the Gospel ; but this? that they saw our lives more savage, then those Savages themselves: yea, it hath made those poor souls resolve, that whatsoever Religion the Christians were of, they would be the contrary ; thinking it impossible, that such beastly and bloody d • eds could proceed from any true Religion: Or, that he could be a good God, who had such evil sons. Whereas in the Primitive times, more of them were won to the faith, by the holy lives of Christians ; then by the Doctrine which they taught: for it caused them to say, This • s a good God, whose servants are so good.

CHAP. VI.

§ 1. ANd thus according to my scantling, I have spread before you what God and Christ hath done for us: and how we have again required him. Though God (who searcheth the heart, and trieth the reins ) knows infinitely more by us, and sees what strange monsters ; what ugly, odious, hideous fiends: what swarms, what litters, what legions of noisome lusts, are couched in the stinking styes of everyone of our deceitful hearts: and finds, that if all our thoughts did but break forth into action, we should not come far short of the Devils themselves.

And certainly, if we shall compare the numberless number of our great and grievous abominations, wherewith our Land is filled from corner to corner ; with the many means which God hath afforded for our reclaiming: it will be found, that no Nation under heaven, did ever more provoke the Lord. Nor hath he ever strove more with any Nation to reclaim them, then he hath done with us: for when neither mercies, nor any ordinary means would serve the turn; he hath at several times visited us with several judgments, to try what they would do: But we have been so little moved therewith, that instead of becoming better, we have been the worse for them, (as appears at this day) and more audacious in declaring our sins; as if with Sodom, we took a pride in them, to the great dishonor of our Redeemer ▪ and his Gospel ; and to the hardening of all that hear of it: so that our horrid sins are grown up unto heaven ▪ in regard whereof we may justly be confounded, and ashamed to lift up our eyes unto him, who is a Lord so great, and terrible: of such glorious Majesty and infinite purity. Now he that hath ears, let him hear: and he that hath wit, let him consider, and lay it to heart, how thankful a people we are. And not only ye, ô inhabitants of this our Jerusalem and Judah, would I have to judge, between Christ and his Vineyard; what he could have done for us, more then he hath done, Isaiah 5.4, to 8. But hear ye also▪ ô heavens, and give ear, ô earth; be astonished at it, and horribly afraid, that this foolish people and unwise, should so requite the Lord, Jer. 2.11, &c. Isai. 1.2, to 9. and Verse 15, to 25. Deut. 32.6, &c.

Oh my Brethren, England's unthankfulness hath striven with God's goodness for the victory, as Absalom strove with David, whether the Father should be more kind to the son, or the son more unkind to the Father. We have been fatted with his blessings, and then spurned at his precepts ; resembling the Leopard, who wrongs them most, that give him most fodder.

§ 2. But why do I call it, unthankfulness? when our sin is many degrees beyond ingratitude itself: For not to confess a benefit, is the utmost confine of unthankfulness: mere ingratitude, returns nothing for good, but we return evil, yea the greatest, and most malicious evil, for the greatest, and most admired love.

Argue with all the World, and they will conclude, there is no vice like ingratitude: But we are more ingrateful to God, then can be expressed by the best Orator alive. It was horrible ingratitude, which the chief Butler shown to Joseph, Gen. 41.9. which the nine Lepers shown to Christ, Luk. 17. 17, 18. which the men of Succoth, and Penuel, shown to Gideon, Judge. • .6, 8. which those five spies shown to Micah, Iugd. 18.14, 18. It was worse which the Israelites shown to Gideon's seed, Judge. 9.17, 18. which Michael Thraulus shown to Leo the Emperor ; which Iustinianus shown to that renowned Captain Bellizarius. It was yet worse, which Popilius shown to Cicero ; which Lycaon shown to his stranger guests, that came to him for relief. It was worst of all in the Jews, to scourge and crucify Christ, who did them good every way: for he healed their diseases, fed their bodies, enlightened their minds; of God became Man, and lived miserably amongst them many years, that he might save their souls: (though in killing him, they did their utmost; to sink the only ship that could save them. ) But all these fall far short of our ingratitude to God: for his maintenance we take and live on, the bread we eat, the air we breath, the clothes we wear, all are his.

§ 3. That we are out of Hel, there to fry in flames, never to be freed: That we have the free offer of grace here, and everlasting glory hereafter in Heaven; where are such joys, as eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive, 1 Cor. 2.9. we are beholding to him: Yet we not only deny this Lord that hath bought us, (as everyone does; that prefers Mammon, or any other thing before him) but we hate him, (as he doth hate, and not love God ; that loves what he hates, or hates what he loves: ) but most spitefully, and maliciously fight on Satan's and sins side, against him: and persecute his Children, and the truth with all our might; persuading, and enforcing others to do the same; even wishing that we could pull him out of his Throne, rather then to admit him our just Judge: And all this against knowledge and conscience, after illumination. I wish men would a little think of it; and then if this will not melt their hearts, no hope that any other means should do it, but perish they must.

§ 4. I confess, I have small hope, that what hath been said of God's love, and our odious unthankfulness: his goodness, and our ingratitude ; (which being seriously considered, were enough to bring the whole world upon their knees ) should make them any whit ashamed, or the better; because their blockishness is such, that they think themselves good enough, and that to doubt of it, or strive to be more holy, were but a foolish and needless scrupulosity. Yea, they prefer their condition, before other men's that are so conscientious; A thing strange! yet it is so: For although there be not a leaf in the sacred Volume, but hath matter against a voluptuous life, none for it: For • o please flesh and blood, is the Doctrine of the Devil. Yet how do a woe • ld of men stifle their consciences, and force themselves to believe, if it were possible: that in case men will not swear, drink drunk, conform to their lewd customs, and the like; they are overprecise: and that God will like a man the worse, for his being the better ; or for having of a tender Conscience. And that he looks for less fear, reverence, and obedience from his servants ; then we do from our servants: and yet hold that a servant can never be too punctual, in his obedience to his Masters lawful commands. They think it not enough for themselves, to prefer the pleasing of their senses, before the saving of their souls: and to venture tasting the forbidden fruit, at the price of death eternal: but they account them fools, that do otherwise.

CHAP. VII.

§ 1. O My brethren! it is not to be believed, how blind and blockish men are; that have hardened their hearts, and seared their consciences with accustomary sinning: for albeit I have informed them how dangerous their estate is, that they might plainly see it, truly fear it, and timely prevent it: yet I have very little hope to do any good upon them. For first, These lines to them are but as so many Characters writ in the water, which leave no impression behind them: as being like one that beholdeth his natural face in a glass; who when he hath considered himself, goeth his way, and forgetteth immediately what manner of one he was, James 1.23, 24. of like some silly Fly, which being beat from the Candle and hundred times, and oft singed therein: yet will return to it again, until she be consumed, Prov. 23.35. All those Beasts which went into the Ark unclean, came likewise out unclean.

Secondly, Though these sparks of grace may kindle piety in others, yet not in them: for they are out of all hope of being healed. For what is light, to them that will shut their eyes against it? or reason, to them that will stop their ears from hearing it, and men of their condition, do on purpose stop their ears, and wink with their eyes: lest they should see with their eyes, and hear with their ears, and understand with their hearts, and so should be converted, as our Savior shows, Matth. 13.15. and St. Paul, Acts 28.27. yea, it's well, if they do not carp, and fret against the Word, and persecute the Messengers, as Herod did John the Baptist, Demetrius Paul, and the false Prophets Jeremiah. And how should not that patient perish, who after he is lanced, flies from the Surgeon, before the binding up of his wound? Or how should not that sin be past cure, which strives against the cure? certainly salvation it self, will not save those that spill the potion and fling away the plaster. O if these Adders had not stopped their ears! how long since had they been charmed? I grant they have reason so to do (such as it is.) For will a Leper take pleasure, in the searching of his sores ; and Satan the like: for if they could clearly see, the loathsomeness of their impieties: it were not possible not to abbor them ; not to abhor themselves for them: but their blindness makes them love their own filthiness, as Ethiopians do their own swarthiness.

§ 2. And to tell you the truth, (though I speak against myself, had I not a further reach in it) it were an unreasonable motion in me, if I should request minds propossest with prejudice to hear reason. Since the World and the Devil hath so forestalled their judgments therewith against God's people, and goodness itself; that they resolve never to be better then they are. And where Satan hath set this his porter of prejudice: though Christ himself were on earth: that soul would make an ill construction, of whatsoever he did or spake: as we see in the Scribes and Pharisees ; who when he wrought miracles, reputed him a sorcerer: when he cast out Devils, thought it to be by the power and Prince of Devils: when he reproved sinners, he was a seducer ; when he received sinners, he was their favourer: when he healed the sick, he was a Sabbath-breaker, and the like: yea, they counted him the greatest offender, that offended not once in all his life ; which would make a wise man suspect his own judgment, or the common • ame▪ and to examine things thoroughly before they condemn one, whom they know no evil by.

Yet this is the case of these men of most men: for even as an ill stomach, turns all it receives into ill humors: or as a Spider converts everything she eats into poison: so they whatsoever they hear of, or see in the godly: So blinding themselves with prejudice, that like Pyrrhon, they will not believe what their eyes see, and their ears hear. Yea, I would fain know, what means can possibly be used, that shall be able to reclaim them? They will neither be softened with benefits, nor broken with punishments: God's severity cannot terrify them, nor his kindness mollify them. Yea, should these fools be brayed in a mortar, among wheat with a Pestle, yet they will not depart from their wickedness, as Solomon expresseth • t, Prov. 27.22. Yea, the more these Anviles are beaten upon, the harder they are.

§ 3. The change of means, whether the Word, Judgments, Mercies, or the like: do but obdure their hearts, instead of melting them ; as we see by many examples. The nine plagues could not prevail with Pharaoh: Yea, they hardened his heart the more, When Jesus cried with a loud voice, and yielded up the ghost; the veil of the Temple rent in twain, from top to the bottom: the earth did quake, the Graves did open themselves, and the dead Saints came forth, and went into the holy City; the Sun was forsaken of his light, &c. as if all were se •• ible of their Makers suffering : when as the generality of the people that had heard his preaching, and seen his many miracles: yea, those great Clerks, the Scribes and Pharistes, were altogether insensible, and worse then all the rest of the creatures : The very stones of the Temple were soft in comparison of their stony hearts : and they which were dead in their graves, were alive to those which were dead in their sins.

Let Malchus be smitten to the ground, with the words of our Savior: let him have his right ear cut off, and miraculously healed again by him, whom he came to apprehend: yet he will be one, that shall lead him bound to Pilate. Let the Sodomites be all struck blind, for contesting with Lot, and his two Angels : they will not cease seeking his door, to break it open, until they feel fire and brimstone about their • ares, Genes. 10.

And let men look to it, for If they will not believe Moses, & the Prophets, Christ and his Apostles: they would not believe, though God should send an Angel from the living in Heaven ; or a Messenger from the dead in Hell to warn them; as Abraham tells Dives, Luke 16.31. Yea, let God himself forbid Balaam to go with Balak’s messengers ; to cursed • e 〈◊〉 of Israel : yea, let an Angel stand in his way, with a drawn sword to stop him: yea, let him hear his beast speak under him : yet he slights all. I might instance other examples; as what a warning had Haz • el given him by the Prophet ; of all the abominable wickedness he should commit? 2 Kings 8.12, 13, &c. And likewise Ah • b, who was told from the Lord, that if he went to war, he should perish? yet neither would take warning, but woe • t on, and sped accordingly. And also of the Old world: so that one word as good speak to lifeless stones, or senseless plants, or witless beasts, as to such men 〈◊〉 anything they will be bettered by it. Yea, reason • once debauch 〈◊〉 is worse then brutlshnesse: I see the savagest of all creatures, Lions, Tyge • s, Bears, &c. by an instinct from Go • , came to seek the Ark: (as we see swine foreseeing a storm; run home, crying for shelter) not one man do I see, except Noah and his family. So none but the well-affected, whose hearts is pleaseth the Lord to change, will be the better for what they have heard, of God's goodness and their Ingratitude, see 1 Sam. 10.26.

§ 4. They have been too long sick of sin to be recovered, and will rather be confounded, then reformed: they have brazen brows, sti •• e necks, uncircumcized ears, blinded eyes, fat, and heavy hearts, obdurate souls, as strong as a stone, and as hard as a nether mil-stone, Ezek. 11.19. by reason whereof it comes to pass; that those who are fil • hy, will be filthy still ; in spite both of Law and Gospel. Yea, they are stark dead to all ordinary means: which is an infallible sign of their eternal ruin, as they may see, both by testimonies, Deut. 17.12. Prov. 19.1. and 1.24, 25, 26. Heb. 10.28. Hos. 4.14, 17. Isai. 57.17. And likewise by pregnant examples, 1 Sam. 2.22, to 26. 2 Chron. 25.16, 20.

What should I more say? If thou beest an habituated sinner; blinded, or f • restalled with prejudice; & resolved to go on in thy wickedness, and do as others do, without either conscience of sin, or guidance of reason. Thou art dead in sin ; and not only dead, as Ia • rus daughter was, Matth. 9.25. Nor only dead, laid out and coffin'd, as the widows son of Naim was, Luke 7.14. But dead, coffin'd, and buried as Lazarus was, John the 11.39. even till thou stinkest in the nostrils of God, and all good men. So that I have no other message to deliver unto thee; then that which the vigilant Captain, delivered together with a deaths wound to his sleeping Sentinels Dead I found thee, and dead I leave thee.

§ 5. Only thou, ô Father, to whom nothing is hard, if it be thy good pleasure: (as why not seeing it will make much for the glory of thy great Name, to save such a mighty sinner; who Manasseh -like hath multiplied offenses above the number of the sand of the Sea; and is bound down with many iron bands. ) Say unto his soul, Live; yea, quicken thou him, • merciful Redeemer, who art the fountain of life. It is true, they angry threatening against sinners is importable: but thy merciful promise is unmeasurable, and unsearchable. Thou therefore that are able to quicken the dead ; and make even of stones, children to Abraham: mollify these stony hearts, we beseech thee, with the blood of the Lamb: and make of these children of the Devil ( John 8.44.) Members of thy Son Jesus Christ.

CHAP. VIII.

§ 1. ANd that my utmost endeavor, may answer the strength of my desires: and for that God does not ordinarily work, but by means. I will notwithstanding the small hope I have, of these Ethiopians changing their skin: or these Leo • ards their spots, Jer. 13.23. even against my own reason, try yet annother way: because my hearts desire is, that they may be saved, Rom. 10.1. Yea, I assure you, if God should bid me ask what I would, (as once he did Solomon ) if I know my own heart; it should be no other thing, then that my brethren, and Countrymen, might have their eyes opened: be turned from darkness to light; d • d from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ, Acts 26.18.

§ 2. Nor am I altogether out of hope; for as with God nothing is impossible: so I call to mind that the Apostle saith, 1 Cor. 14. If an unbelieving Idiot, shall hear the secrets of his heart made manifest to himself, and others: he will then be convinced, and • all down on his face and worship God and say: This is of God indeed, or of a truth, Vers. 24, 25. and I doubt not, but by God's help, I shall show these ignorant unbelievers, from the written Word, their very thoughts and the most secret intents of their hearts, Heb. 4.12. and so, that their own consciences shall bear me witness, I belie them not.

Wherefore lend me your best attentions, I beseech you: and in reading take notice, of what concerns each of you: and if conscience plead guilty, hearken thereunto.

§ 3. Now that I may speak to all whom it concerns; namely those ignorant, unbelieving and ungrateful wrethches formerly spoken of: and that It may prove of general behoof, I will give you the several chara ••• r • of seven sorts of men, which include the whole number, viz.

• The Loose Libertine,
• The Civil Iusticiary,
• The Formal Hypocrite,
• The Miserly Muck-worm,
• The Profound Humanist,
• The Cunning Politician,
• The False Teacher, that flatters sin, & flowts holiness.

And in someone of these, every nat • ral man shall read the very thoughts of his heart: together with his words and actions. For if ought be wanting in the one, it shall be supplied in the other: which is as much as can be expected. For otherwise I can no way avoid Tautologies ; nor Interfering.

If it be asked, why I seem to forget the character of an ignorant person? I answer, it were not proper to make him a distinct party: for all these that I have mentioned; are equally ignorant, (if unregenerate:) touching spiritual, experimental, and saving knowledge: though some more fools then others in the things of this life. Nor is any Profound Humanist, or Cunning Politician, or False Teacher so wise: but it is through ignorance, that he doth so ill: and which is as good, the ignorant man shall meet with his own thoughts, words, and actions, in every of the seven Characters: if he be but wise enough to know the issue of his own heart and brain, when he sees the Brats brought before him.

I shall also occasionally pourtray, or paint out: the usual cunning, Covetousness, and Cruelty.

• Of Governors,
• Of Officers,
• Of Judges,
• Of Lawyers,
• Of Projectors,
• Of Engrossers,
• Of Gripers,
• Of Wasters, &c.

And the better to illustrate, or set out the fairness, or deformity; of each virtue and vice: I will give you the lively and lovely Characters of

• Justice,
• Thankfulness,
• Contentation,
• Frugality,
• Liberality.

CHAP. IX.

§ 1. I Begin with the Loose Libertine, or openly profane: for he shall lead the Troop, as Judas led the Soldiers.

Thou that art openly pro • hane dost so manifestly prove and profess thyself to be one of those ignorant, unbelieving, ingrateful, & wicked wretches herein co • cern'd: yea, to be one of the children of disobedience whom Satan hath blinded: that in respect of others, I should think it needless to spend time in further proof thereof: yet I would gladly say something to shame thee out of thyself: wherefore briefly thus: Thou art kept by the Devil in a snare, and taken captive of him at his will: he ruleth, and worketh his pleasure in thee, as being thy God and Father, and Prince, and M • ster, 2 Tim. 2.26. Joh. 8.44. and 14.30. 2 Cor. 4.4. Thy odious qualities are these and the like: thou doest ban •• h all civility, and give thyself over to sensuality: and art neither afraid nor ashamed; to let thy wickedest thoughts break forth into actions. Yea, thou thinkest thyself th • honester man for it: and boastest thou art none of those dissembling Hypocrites that seem to be what they are not. Thou art a common Drunkard: in • tead of quenching thy thirst, thou drownest thy senses and wilt leave thy wits, rather then the Wine behind thee.

§ 2. Thou desirest not the reputation of honesty, but of good fellowship ▪ Thou art a continual swearer, and that of bloody oaths. One of our Ruffians, or sons of Belial: who when thou art displeased with others, wilt fly in thy Makers face, and tear thy Savior's Name in pieces: even swearing away thy part in that blood, which must say thee if ever thou beest said. Yea, if thou art neve • so little provoked, curses with thee, strive for number with oaths, and lewd speeches with both. Thou knowest no other dialect, then roaring, swearing, and banning: the language of Hell, which thou learnest before thou comest thither: and in case thou art reproved for it, thou wilt say, We take too much upon us: as Corah and his complices twitted M • ses, Numb. 16.3. not knowing how strictly God commands, and requires it, Levite. 19.17. Heb. 3.11. 2 Tim. 2.25. Ezek. 3.18, to 22. 2 Pet. 2.7, 8. Whence as the chief Priests answered Judas; What is that to us? so thou wilt blaspheme God, tear Christ in pieces, and more then betray; even shed his innocent blood, digging into his side with oaths: and say: when told of it, What is that to us? When thou mightest as well say; What is Christ to us? What is Heaven to us? or what is salvation to us? For to us the one cannot be without the other. We shall never inherit part of his glory in Heaven, if we do not take his glories part upon Earth. And with God it is much about one; whether we be doers of evil, or no hinderers. For if we must not see our neighbors Ox, nor his Sheep go astray; or fall into a pit: but we must reduce him, and help him out of it, Deut. 22.1. We are much more bound, to help our Neighbor himself, from dropping into the bottomless pit of Hell. And what know we? but we may win our brother, and so save his soul? Matth. 18.15. Again, thou art an usual companion of Harlots, thy summum bonum is a Punk ▪ and thou wilt rather burn in hell, then marry: All thy felicity is in a T • vern, or Brothel-house: where Harlots and Sycophants rifle thy estate, and then send thee to rob. Thou art one of those that St. Peter speaks of: thou hast eyes full of adultery, & that cannot cease to sin. Thou gazest upon every fair face; and lustest after every beautiful woman: Thy speech is lewd, and obscene: thy discourse scurrility, lascivious thy behavior. Thou art a frequent slanderer of thy Neighbor: an open Sabbath-breaker: Canst boast of sin, and mischief, and if need be defend it.

§ 3. Like the Salamander, thou art never well, but in the fire of contention: And art apt to quarrel, yea, kill a man for every foolish trifle; be it but for the wall, or refusing to pledge thee; as if thy honor were of more worth then thy soul. Yea, the Devil hath so blinded, and bewitched thee: that thou thinkest every wrong, or disgraceful word quarrel just enough, to shed blood: that true valor consists only in a brave revenge and being implacable: that patience is but an argument of baseness ; and therefore thou wilt rather suffer a sword in thy bowels, then a lie in thy throat. I confess, thou wilt fight in no quarrel but a bad one: and sooner in thy Mistresses defense, then in thy Makers.

§ 4. Thou art of a reprobate judgment touching actions and persons: esteeming good evil, and evil good, Prov. 17.15. and 29.27. Isai. 5.20. Thou doest stifle thy conscience, and wouldest force thyself to believe if it were possible: that in case men will not swear, drink drunk, conform to thy lewd customs, and the like: they are over-precise ; and to forbear evil, is quarrel sufficient for thee. Thou speakest evil of all, that will not run with thee to the same excess of riot, 1 Pet. 4.4. making them a by-word to the people, Job 17.6. and a song amongst thy fellow Drunkards, Psal. 69.12. Thou art so desperately wicked, that thou wilt mock thy admonisher, scoff at the means to be saved ; and make thyself merry with thy own damnation.

§ 5. Instead of hating the evil thou doest, and thyself for doing it: thon art glad of it, rejoicest in it, boastest of it; yea, pleadest for it, and applaudest thyself for thy wickedness: God is not in all thy thoughts, except to blaspheme him, and to spend his days in the Devils service. And rather then abridge thy pleasure, thou wilt hazard the displeasure of God. Thou doest not honor, but art stubborn, and disobedient to thy parents: a Rioter, &c. If they stand in need of thee; thou wilt not nourish, or maintain them, as they did thee in thy need. Thou takest no care to provide for • hine own family ; but drinkest the very blood of thy Wife, Children, and Servants: and art therein worse then an Infidel. Thy greatest delight 〈◊〉 in devilish cruelty: as to see the poor innocent Creatures fight, pick • ut one another's eyes, and tear each others flesh. Yea, to see two men fight, • nd kill one another: thou accountest but a sport, or playing, 2 Sam. 2.14, • 0 17.

§ 6. Thou wilt borrow, or run in debt with everyone; but nev •• • arest 〈…〉 , or satisfy any one: except it be thy Hostess for 〈…〉 lest she should never more trust thee. Thou wickedly spendest thy patri • money in riot, and upon Dice, Drabs, Drunkenness. Thou hast never th • wit to think upon sparing, until thou comest to the bottom of the Purse like an hour-glass turned up, thou never leavest running till all be out Shouldest thou live never so long, thou wilt never attain to the years o • discretion: thou wilt never become thine own man, until thou hast no o • there: nor ever see want, until thou feelest it. Thou art only witty t • wrong, and undo thyself: and which is worse then all; if death find thee as banquerout of spiritual ; as of worldly goods: it will send thee to an eternal Prison. Thy pride so swells thee, and makes thee look so big ▪ as if the river of thy blood, would not endure to be banked within the channel of thy veins. Thou must have shift of attire, though thou cans • not shift thyself out of the Mercers books, until thou hast sold the oath • Farm, or Lordship: thou wilt pay the whole reckoning, that thou may ••• be counted the best man: a bare head in the streets, does thee more good▪ then a meals meat. Thou wilt soon bring a noble to nine pence: an inheritance of five hundred pounds per annum, to five hundred shillings ▪ Thou art a vain glorious fool, and scornest any employment, or to be of any calling: which is a pride, without either wit or grace.

§ 7. As good men by their godly admonition, and virtuous example; draw all they can to Heaven: so thou by thy subtle allurements, and viclous example; drawest all thou canst to hell. For as if it were too little, to damn thy own soul: or as if thine own sins would not press thee deep enough into hell: thou doest all that possibly thou canst, to entice and enforce others to sin with thee: for thou doest envy, hate, scoff at, nickname rail on, and slander the godly; that thou mayest flowt them out of their faith, damp, or quench the spirit where thou perceivest it is kindled; discourage them in the way to heaven, to make them ashamed of their holy conversation, and religious course: pull them back to the World, tha • so thou mayest have their company here in sin, and hereafter in torment.

§ 8. Thou fearest a Iayl more then thou fearest hell: and standest more upon thy sides smarting, then upon thy soul. Thou regardest more the • blasts of men's breath, then the fire of God's wrath: and tremblest more a • the thought of a Ser • eant, or Bailiff, then of Satan, and everlasting perdition. Thou takest encouragement from the Saints falls, and sins of God • people, to do the like: when they should serve thee as Sea-marks, to mak • thee beware. Yea, thou doest most sordidly, take liberty, and encouragement to go on more securely in thy evil courses; because God is merciful • and forbears to execute judgment speedily: and to defer thy repentance, be • cause the Thief upon the Cross, was heard at the last hour. Thou wilt boldl • do what God forbids ; and yet confidently hope to escape what he threatens ▪ Thus I could go on, to tell thee a thousand more of these thy wicke • thoughts, words, and actions; had I not already done it. But because I would not present my other Readers, with Cole-worts twice sod: be persuaded to take view of them, in my other small Tract, entitled, The odious, despicable, and dreadful condition of a Drunkard, drawn to the Life: though indeed, even a tithe of these are sufficient evidences, to prove thee one of those ignorant, unbelieving, ingrateful, and notorious wicked wretches before spoken of: and to make thee confess that thou art in a most damnable condition. But stand thou by, and let the Civil Iusticiary, and formal Hypocrite hold up their hands, and hear their Charge.

And so much for the first Division allotted for such as are notoriously wicked. For though I determined to have made of all but one Volume; yet now new thoughts have taken place, and caused me to melt the whole again; and cast it into several Divisions: whereby being sold single, every man may have his proper portion apart. My reasons are these, & the like.

• 1 It is because many (be they never so short-breathed, in well doing) will read a few leaves: that will not once look upon a large Volume.
• 2 Divers will be at the cost of a few pence, that would rather perish then lay out a pound.
• 3 Some, as they have but little money; so they have less time to spare, (as they use the matter) for the good of their souls.
• 4 Admonitions, and instructions if they exceed: are wont as nails, to drive out one another.
• 5 Should the Civil Iusticiary read the profane man's Character ; or the open-handed Prodigal, the close-fisted, and griping Oppressors: this would rather encourage, and strengthen them in their wickedness, then fright them from it.
• 6 Some have such queasy stomachs, that if they see their potion big, as well as bitter ; they will choose to die, rather then take it.

And because I have found by ample experience, that many have a mind to read good Books yea, a zeal (such as it is) to reclaim others from evil, so it may cost them nothing: who otherwise have no stomach to either. (For when the like was to be given about, swearing and cursing: even the better sort of men and women could fetch them by a thousand a week from all parts of the Kingdom. But since they have (for some reasons) been sold, for eight a penny: not one of an hundred could find in their hearts to give that penny, were it to save eight of their friends souls: which shows both how they love money ; and what hollow-hearted devotion they have. The Lord discover the same unto them.) There is (over against the High Constables short of Shoreditch Church) of this first part, or division to be given freely, together with the cure of cursing and swearing: provided, they that desire them can read very well: for otherwise they will so nick-name words, and make it such non-sense, that one would rather his lines should never be read, then so brokenly. And I could wish that men would not fetch them for base ends, as one did formerly fetch many hundreds of that against Swearing, and Cursing: only to save the buying of waste Paper (though he had many fair pretences of sending them to Graves-end, Canterbury, Dover, and all other places, where Sea-men resorted:) which being found out, made the Donor with-draw his gift until now.

It was, I think, a most wicked act, for which he deserves to be stigmatized and made an example to others. And let men take heed of abusing things Dedicated to holy uses; for they are the sharpest kind of edged tools, and therefore are not to be jefted with: Neither will God so be mocked.

CHAP. I.

SOme time since I heard you upon Ier. 51.9. We would have healed Babylon, but she would not be healed, &c. 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 never molested me formerly • now as if I were rescued out of Satan's clutches, that Lyon foams 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. 4.44 that they make me weary of my life, as the daughters of Heth d • d Rebekah, 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 religio • s 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 si • gularity, endure so many base and vile nick-names; have his Religion judged hypocrisy, his godly simplicity, silliness; his zeal, madness; his contempt of the world, ignorance; his godly sorrow, dumpishness; 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, 〈◊〉 • nd scorns, which everywhere I meet withal. It is death to me to be 〈◊〉 • s it fared with Zed • kiah, Jer. 38 19. Nor is there above Hell, a 〈…〉 • ishment in my j • dgement, then to become a San ••• , a subject of 〈…〉 • ampson (I doubt no • ) found 〈…〉 • tion of his goods, nor his banishment, nor the wounds he received in his body, were so grievous to him, as one scornful word from his enemy Ctesiphon.

Yea doubtless our Savior's car 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 g • rding reproaches from them whom he came to save: A generous nature is more wounded with the tongue then with the hand.

CHAP. II.

Minister. 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 Philistines, lest they should be mocked, have so many frowns, and frumps, and censures, and scoffs; be branded with that odious and stigmatical name of an hypocrite, &c. Yea S. 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 wise man 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 rev • le and scoff at him for seeing. Or as if one that is found 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 at 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 〈◊〉 God hath chosen to his Kingdom of grace and glory, then Saul with his 〈◊〉 could hinder David from attaining the promised Kingdom of Israel, 〈…〉 Rev. 13.8. The winds may well toss the ship wherein Christ 〈…〉 overtur • 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 he 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.

Convert. BUt how should I a novice, a punie, a white-liver, shake 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 profundly, 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 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 love 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. Whe • ce also those many and strong encouragements in the word, which may serv • 〈◊〉 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 〈◊〉 teousnesse sake for theirs is the Kingdom of Heaven, Matth. 5.10. Blessed are 〈◊〉 when men shall revile you and persecute you, and say all manner of evil a 〈◊〉 you falsely for my sake. Rejoice and be exceeding glad, for great is your 〈…〉 in Heaven, for so persecuted they the Prophets which were before you, 〈…〉 Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when 〈…〉 shall be revealed, ye may be glad also with exceeding joy. For if ye 〈…〉 ed for the Name of Christ, happy are ye. For the spirit of glory and 〈…〉 upon you, which on their part is evil spoken of, but on your part is 〈…〉 12, 13, 14. Lo here is reward enough, for all that men or devils 〈…〉 gainst 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 fl • sh, 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 John 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, Luke 6 26. Wherefore marvel not though the world hate you, as St. John speaks, 1 Job. 3.13. Neither count it strange, as St. 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, Luke 14.27. Whence that distinction of Luther, that a Christian is a Cross-bearer. He that will be my discipl • , let him take up his cross daily and follow me, Luke 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 serpentts 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. John 8.44. 1 John 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 〈◊〉 everlasting Act of Parliament, like a Statute in Magna Charta. Which 〈…〉 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 an instance 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 John 3.12. Secondly, after the Flood, before the Law 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. 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. 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. Jerome do report: See Acts 7.51, to 60. and 12. 1. to 5. Rom. 8.36. John 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 Empress also. Yea, under him and nine other Empere • s, there was such an innumerable company of innocent Christians put to death and tormonted, that S. Jerome in his Epistle to Chromatius and Heliodorus saith, There is no one day in the year, unto 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, page 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. 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.

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

Seventh • y, 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 our righteousness do but exceed the righteousness of a swearer, or a drunkard, we are sure to be persecuted for our righteousness, as Abel was persecuted of Cain, because his Sacrifice was better then his. If a man 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, phantastical, factious, and shall be mocked with the Spirit, as if the Spirit of God were a Spirit of dishonor and shame. Yea, in these times not to be an Atheist, or Papist, is to be a Fanatick: as how common a thing is it to wound all holiness under the name of Fanatick, a name so full of the Serpents enmity, as the egg of a Cockatrice is full of poison? What should I say? the World is grown so much knave, that 'tis now a vice to be honest. O the deplorable condition of these times! Even the Devil himself durst not have been so impudent, as to have scoffed at holiness in those ancient and purer times: but now I could even sink down with shame, to see Christianity everywhere so discountenanced: Our very names come into few mouths, out of which they return but with reproaches. Amongst the rest of our sins, O God, be merciciful to the contempt of thy Servants.

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 love 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 per • lous, 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 steshly, not having the spirit▪ th • y 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 〈…〉 and scourgings, bonds, and imprisonments; were stoned, sawn 〈…〉 the sword: endured the violence of fire ; were racked, 〈…〉 deserts and mountains, in dens and caves of the earth, in she • p 〈…〉 〈…〉 , destitute, afflicted, and tormented: Not •••• epting delive 〈…〉 might obtain a better 〈…〉 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 Ab • l, Gen. 4.5. 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. Thirdly, To rejoice at their supposed evil estate, as the Princes of the Philistines did at Samson's blindness and bondage, Judge. 16.25. Fourthly, To hate them, as all carnal men hate the members of Christ, Matth. 10.22. Fifthly, To murmur against them, as the Israelites murmured against Moses and Aaron, Numb. 11.1 and 14▪ 2, 3. 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. Seventhly, By carrying tales of them unto others, as Doeg did to Saul of David and Ahimeleck, 1 Sam. 22.9, 10. and the Ziphims, 1 Sam. 23.19, 20. and 26▪ 1. Eighthly, To persuade and give devilish counsel to others like themselves to persecute them; as the Princes and Rulers did to Zedekiah the King against Jeremiah, Jer. 38.4. Ninthly, To scoff at them, as Ishmael scoffed at Isaac, Gen. 21.9. Tenthly, To nick-name them, as the Jews did Paul, Acts 24.14. and all the Disciples, 1 Cor. 4.9, 10. Eleventhly, To revile and rail on them, as the Jews did 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 Kings 21. Thirteenthly, To curse them, as Goliath cursed David, 1 Sam. 17.43. and also Shimei, 2 Sam. 16.7, to 15. Fourteenthly, To threaten them, as all the men of Sodom did Lot, Gen. 19.9. Fifteenthly, By subtlety to undermine them in talk, that they might betray them; as the false Prophets and other enemies of the truth undermined Jeremiah, seeking every way to destroy him, Ier. 18. 18 &c. 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. Seventeenthly, To withstand and contrary the doctrine which they are commanded by God to deliver. As Elymas the Socerer withstood Paul and Barnabas in their preaching, Acts 13. 8. Eighteenthly, To combine themselves together and lay devilish plot; to destroy them; as 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 〈◊〉 in which conspiracy the chief Priests were likewise assistants, Acts 23.12, 14. Nineteenthly, To imprison them, as the malicious Priests did 〈◊〉 Jer. 36.5. Twentieth, To strike them as Zedekiah the false Prophe • 〈◊〉 Micaiah 1 Kings 22 24. Twenty one, To hurt and maim them 〈…〉 of Antiochia and Iconium did Paul, Acts 14.19. Twenty two and 〈◊〉 slay them, as Jezebel did all the Prophets of the Lord 〈◊〉 1 Kings 18.4.

CHAP. VIII.

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 h • d deserved, or to what their Savior had done and suffered for them; for he endu • ed many a little death all his life for our sakes, and at length that painful, shameful and cursed death of the Cross ; yea he suffered everyone of these two and twenty ways before-mentioned, 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, Mat. 12.24. and 13.55. Rejoyced at in his misery and distress, Matth. 27.29. Hated, Joh. 77. Murmured against, Luke 15.2. Had his actions and intentions mis-construed, 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. Nicknamed, Matth. 13.55. Railed on, Luke 23.39. Slandered, Matth. 28.13. Cursed, Gal. 3.13. Threatned, John 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, Luke 5.21. Matth. 9.34. Combined together and laid devilish plots to destroy him. Mat. 12.14. Took him prisoner, Matth. 26.57. Smote him, Luke 22.64. Hurt and wounded him, Matth. 27.29. John 19.34. And lastly, they put him to death, Mat. 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 • urning, 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. IX.

FIfthly, Consider but seriously, who they are, that hate, sc • ff and jeer you, and that have persecuted the Saints before you, and mocked at holiness; and 〈◊〉 exceedingly to support you against whatever you shall hear or 〈◊〉 . As first, What is their Character in Scripture ? are they not 〈◊〉 A company of hypocrites, Psal. 35. Hypocritical mockers, v. 16. 〈◊〉 Drunkards, Psal. 69. I am a song of the Drunkards, verse. 12. a sort of vicious persons, following their lusts, 2 Pet. 3.3. There shall come mockers, walking after their own lusts. A company of abject persons, Psal. 35 15. like those enemies, Acts 17. Lewd fellows of the baser sort, ver. 5. A • ou of profane, godless, irreligious Atheists and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godliness, Psal. 14 1. to 6. And it is a shrewd suspicion, that he who is a mocker is an Atheist. It well becomes him to mock at Religion, that 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 Esa • . and Haman, and Eliab, and Goliath, and Michal, and Doeg, and Shimei, an • Rabshekeh, and Ahab, and Jezebel, and Tobiah, and Sanballat, and Pashur, and Zedekiah, and Herod, and Judas, and S. Paul before his conversion, and Ananias the High Priest, and Demetrius the silver-smith, and Alexander th • Copper-smith, and Elimas the Sorcerer: such as these I say are the men, wh • amongst us do the like things that they did. And will any wise man stumb 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 tha • 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 No • persecuted them; they that know him must needs think it some great go • which Nero so hated and condemned; so every wise man will love Religi • the better, and take it for a great honor to the Saints, that hypocrites, drunkards, vicious followers of their lusts, base and l • wd 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 〈◊〉 deride it; neither can it be the true Religion, which is not everywhere 〈◊〉 spoken against, Act. 28.22. But

CHAP. X.

SIxthly 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?

Minist. Not properly: For as the Prophet very often complains, they 〈◊〉 mine enemies without a cause, and they hate me without a cause, &c. Psal. 7. and 69.4. though they pretended many causes. So they have no 〈◊〉 nor reason to hate, censure ard slander us as they do; for no evil deed 〈◊〉 a good reason: yet they do it not without many by reasons and felt and 〈◊〉

First, The main a • d most material cause why wicked men so mortally 〈◊〉 the godly, and which breeds so many quar • el, is the contrariety of the 〈◊〉 tures being as contrary one to the other as are God and the devil, the 〈◊〉 ing the children of God, and partaking of the divine nature, a • being one 〈◊〉 Father and the Son, 2 Cor. 6.18. Gal. 3.26. Joh. 1.12 and 17.14, 〈◊〉 4. being like God in holiness, 1 Pet. 1.15. Brethren of, and heirs, annexed Christ, Rom. 8.17.29. Members of his body. 1 Cor. 12.27. Bone of his bone, and 〈◊〉 of his flesh, Eph. 5.30. having his spirit dwelling in them. Rom. 8.9-16 〈◊〉 Temples of the holy Ghost, 1 Cor. 6.19. Jam. 1.18. Joh. 〈…〉

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. and 6.70. and 8, 44. Matth. 13.38, 39. 2 Cor. 4.4. 2 Tim. 2.26. Gen. 3.15. and 5.3. Eph. 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 • ouse, 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. 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 Denizen belonging to hell ; as Irish men are dwellers in Ireland, but denizens of England, and governed by the Statutes of this Kingdom.

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 man : for all these agree with him in blindness and darkness, and are all seed of the same Serpent: 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 odds one with another, yet they will concur and join against the godly, Acts 6.9. The Sadducees, Pharisees and Herodians, were Sectaries of divers and adverse Factions, all differing 〈◊〉 from another; yet all join together against our Savior, Matth. 22. •• erod neither loved the Jews, nor the Jews Herod, yet both are agreed to • ex the Church. Yea Herod and Pilate, two enemies will agree so it be against • hrist: they will fall in one with another, to fall out with God.

CHAP. XI.

NOr is this of theirs an ordinary hatred, but the most bitter, exorbitant, unlimited and implacable of all others. No such concord, no such dis 〈◊〉 saith one of the Learned, as that which proceeds from Religion. He that upright in his ways, saith Solomon, is an abomination to the wicked, Prov. • 7. My •• me, says, Luther, is more odious to them, then any thief or 〈…〉 Christ was more detestable to the Jews, then Barabas. And it 〈…〉 enough for the Pope was so busy and hot against Luther, that he 〈…〉 all Christandom 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 Stephen, Acts 7.54. This made the truths adversar • es, give St. Paul stripes above measure, 2 Cor. 11.23. And the Heathen Emperors to devise such cruel tortures for all those that but professed themselves 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, Book 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 changling, for this age hath but two 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, Mat. 24.9. John 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 proof •••• Christ's Name and being religious, as himself affirms, Matth. 10.34, 35, 36. 〈◊〉 21.16, 17. Neither is it strange, for this was one of the ends of Christ's 〈◊〉 into the world, as appears Matth. 10.34, 35. where himself saith, Think 〈…〉 I am come to send peace but the sword: meaning between the seed of the •••• pent, and the seed of the woman: for I am come to set a man at variance 〈…〉 his father, the daughter in law against the mother in law, and 〈…〉 shall be they of his own housheld, Luke 12.51, 52, 53.

Neither want we Presidents of this: For by whom was upright 〈…〉 cuted and slain, but by his own brother Cain? who scoffed at righteou 〈…〉 hara put to death, for embracing the Christian faith, but by her own Father Dioscorus ? who made Serena the Empress a Martyr, for her faith in Christ, but her own husband Dioclesian? who helped to burn Bradford but Bourn, whose life he had formerly saved? And lastly, By whom was our Savior Christ betrayed, but by his own Disciple Judas ?

CHAP. XI.

Convert. WHerein consists their unlikeness and contrariety?

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 wherefore 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 brethren's hate. 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 men 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, Pro. 29.27. Or those numberless Martyrs, whose souls S. John saw under the Altar, Rev. 6.9. killed? but for the Word of God, and for the testimony which they maintained? And the Mister himself? not for any evil as themselves are forced to confess, Mar. • .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 〈◊〉 , which keep the Commandments of God, and have the testimony of Jesus, 〈◊〉 12.17. All was quiet at Ephesus before S. Paul came thither; but then 〈◊〉 arose no small strife about that way, Acts 19.23 &c. A wolf flies not upon 〈…〉 sheep : we can with delight look upon the picture of a Toad : It is your 〈◊〉 Christian that is most spighted and persecuted. As how many with 〈◊〉 may complain with Jeremiah, that because they live a godly life themselves, 〈…〉 all upon others to do the same, they are cursed of everyone, and counted con •••• , Jer. 15.10. It faring with many as it did with Gaius Selius, of whom 〈…〉 were wont to say, that he was a good man, but he was a Christian. 〈◊〉 but a spark of fervent devotion break out in a fam • lie, all the rest. 〈…〉 clamours; as when bells ring disorderly, everyone is ready with his 〈…〉 disgraced he must be for a Puritan, Roundhead, or Fanatic, but only by Laodiceans. Indifferency strives to dash zeal cut 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 bear them company in their sins, drink, swear, temporize, contemn holiness, mis-spend 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 Roundhead or a Fanatic in all the world.

Neither is Christ a sign to be spoken against of many in Babylon or Assyria, but of many in Israel, Luke 2.34. where Religion is professed publicly: Yea when sincerity is wanting, the nearer the line with any opposition, the greater eclipse. The Gadarenes but besought Christ to depart; his own countrymen drave him out, and cast him down headlong, Luke 4.29. And who was his greatest enemy, but his greatest friend, even one of his household Chaplains? 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. And indeed 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. XIII.

I Might go on, and show you that as they hate and persecute the 〈◊〉 because they do well, so likewise because they fare well, and are 〈◊〉 before them. As why was Cain wroth with his brother Abel, and after 〈◊〉 him, as affirmeth the holy Ghost, but because the Lord had respect unto ▪ and to his offering, but unto Cain and his offering he had no respect, 〈◊〉 Why did Esau hate Jacob, and purpose to kill him, but because of the 〈◊〉 wherewith his father bless • d him? Gen. 23.41. Isaac 's blessing 〈…〉 hate. Again, wherefore did the Philist • nes and 〈…〉 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 Joseph's 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 fear • d 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 Elijah 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 Mordecai ; 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. XIV.

SEcondly, Another cause is, their Ignorance: They shall hate and persecute you, yea, they shall excommunicate and kill you for my Names sake, saith • ur Savior to his Disciples, because they have not known the Father nor me, • ohn 16.2, 3. and 15.21. And again, they are an offense unto us, because • hey understand not the things which are of God, but the things which are of men, • atth. 16.23. And are deceived, because they know not the Scriptures, nei ••• the power of God, Matth. 22.29. Luke 19.42. This the Apostle con ••• to have been the cause of his persecuting the Church, 1 Tim. 1.13. 〈…〉 soon as he was enlightened with the saving knowledge of the truth, 〈◊〉 his note, with his name, and preached that faith, which before he 〈◊〉 . Yea, the most ugly and monstrous wickedness, that ever was 〈◊〉 or brought forth into the world, calleth ignorance mother: Had 〈…〉 (says the Apostle) they would not have crucified the Lord of glory, 〈…〉 Acts 3.15, 17. 〈◊〉 forgive them, saith he of his murderers, for they know not what they do. And why have the Kings of the earth, in all ages banded themselves together against the Lord, and against his Christ, Psal. 2.2. but because they knew him not? John. 15.21. they see no more then the bar • or outside of spiritual things, 2 Sam. 6.16. And the flesh (Satan's ready instrument) will be ever sugesting 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, Act. 26.24. and lastly, of Paul, before his conversion, 1 Tim. 1.13.

It is the nature of ignorant and carnal men (that walk after the flesh in the lusts of uncleanness, whom Saint Peter calls brute beasts, led with sensuality ) to speak evil of the things which they understand not, 2 Pet. 2.12. especially in judging acts of zeal and piety, their opinion still lights upon the worst sense, like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost, and hearing them speak languages which they understood not, cried out, These men are drunk with new wine.

Until we be born again, we are like Nicodemus, who knew not what it was to be born again, John. 3.4. Until we become zealous ourselves, we are like Festus, who thought zeal madness, Act. 26.24. Until we be humble ourselves, we are like Michal, who mocked David for his humility, and thought him a fool, for dancing before the Ark, 2 Sam. 6.16. Yea, to such as shall perish, or are for the present in a perishing condition, all Religion seems foolishness, 1 Cor. 1.18.

CHAP. XV.

THirdly, They therefore speak evil of us, and do all the evil they dare to us: Because we will no longer run with them to the same excess of riot, as the Apostle acquaints us, 1 Pet. 4.4. When our affections like wild and mad horses, are violently galloping to Hell ; if the Spirit of God by repentance, as with a bridle, suddenly gives a jerk and turns them another way, yea, sets them going as fast in the narrow path towards Heaven : presently those our companions in the broad way, stand marvelling at us that we break off company, and envy to see themselves cashiered.

The Israelites, were never set upon by Pharaoh and all his Forces, until they were got out of his land. So long as S. Paul joined with the High Priests and Elders, to make havoc of the Church ; he 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. That great Dragon, the Devil, and his subjects wicked men, make war and are wroth with none, but the Woman (that is the Church ) and the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ. Revel. 12.17.

The Accuser of the Brethren makes choice of wicked men to traduce thos • whom he cannot seduce as he desireth; as we may plainly see in our Savior's example; who notwithstanding he fulfilled all righteousness, and did all things well, for in his mouth was found no guile, nor fault in his manners, nor errou • in his doctrine, Which of you (said he) can rebuke me of sin? Yet the world traduced him for a Samaritan, a Blasphemer, a Sorcerer, a wine-b •• ber, 〈◊〉 enemy to Caesar, and what not?

Thus they deal with the godly, as sometimes a lustful perso • 〈…〉 chaste woman, when he cannot take away her honesty, he will take away 〈◊〉 credit; brag of effecting his will with her, when yet he could never have ad • mittance into her company. Beside • how should those enemies of holiness work their will upon us? if they did not thus cast aspersions upon, and accu •• us. How should Naboth be cleanly put to death, if he be not first accused of blasphemy? 1 Kings 21.13. and the like of Joseph, Elijah, Jeremiah, Susanna, Paul, Steven, and our Savior Christ himself: Alas, they well know, and their Consciences spare not to tell them that the men whom they nick-name, and asperse, are honester men, and more righteous then themselves, as Pharaoh was forced to confess touching Moses, Exod. 10.16, 27. And Saul touching David? 1 Sam. 26.21. yea, I know they are persuaded well of them, even when they speak most to the contrary, we know Pilate judged Christ guiltless, but yet he put him to death. And Festus acknowledged that Paul wa • without crime, yet he left him in prison. I dare say Tertullus knew that he lied, when he called Paul a pestilent fellow, &c. his conscience could not choose but answer him, thou liest in thy throat Tertullus, Paul is an honester man then thyself; and the like of our accusers at this day; but malice regards not how true any accusation is, but how spiteful. I grant that in many case • they think as • ll of us, as they speak; and the reason is, when they want evidence, their manner is to judge of us by themselves; as it fared with Nero, who verily believed that all men were Libidinists, because himself was such an one; and indeed their own guiltiness is a main and usual cause of their censuring and slandering us, for most commonly suspicion proceeds from a self defect, and a bad construction from a bad mind.

And 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 defained and murdered: and Herod worse then John the Baptist whom he beheaded: So they that are wont to slander, jeer and persecute others, have themselves more cause to be jeered and judged by others. Experience sufficiently only acquaints us what they are, and the examples before rehearsed; And will any wise man stumble at Religion for such men's scoffs and reproaches?

CHAP. XVI.

FOurthly, Another Reason is, 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 • nspersions; that they may mirtigate their own shame with others discredit like Potiphar's wife they pretend we are guilty, that themselves may be taken for innocent. And have they not reason so to do? Ye • , for the whiter the Swan is, the more black is 〈…〉 that is by her; and how is a vicious person discredited and made 〈◊〉 by the virtuous life of an holy man? We know straight lines 〈…〉 c • ooked. And it is easy to guess, that Pharaohs fat Kine 〈◊〉 the lean ones more ill favored. A swarthy and hard featured visage▪ 〈◊〉 not the company of clear beauties. Its a plain case, if the Gospel should ris • , sin and error must go down ; Herod thought he could not be King ▪ if Christ should reign; And the Pharisees knew that they should be de •• ised ▪ if Christ were regarded. And this makes them watch for our halting, and withal as sharp sighted as Eagles to spy faults in us: Briefly, 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.

Fifthly, They delight in censuring and slandering us: because Satan (who in their God, 2 Cor. 4.4. and their Pr • nce, John. 14.30. and works in them hi • pleasure, Eph. 2.2. 2 Tim. 2.26.) is ever prompting them thereunto, Acts 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, Mat. 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. Hereupon that subtle Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of heinous crimes, that so he might persecute them with the more show of reason. True, they poor souls do not know that Satan speaks in and by them: As those four hundred of Ahal • 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, John 13.20. 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, Rev. 2.10. They are his instruments, but he is the princ • pal Author. Neither did Ananias and Sapphira once think that Satan had filled their heart •• or put that lie into their mouths which they were struck dead for Acts ▪ ye • the Holy Ghost tells us plainly that he did so, ver. 3. No, Eve in Paradise 〈◊〉 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 when 〈◊〉 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 〈…〉 who so dearly loved Christ, imagine that he was set on by Satan to 〈◊〉 his own Lord and Master with those affectionate words. 〈…〉 self for if Christ had pitied himself, Peter and all the world had 〈…〉 yet he was so, which occasioned Christ to answer him. Get 〈…〉 Satan, Matth. 16.22, 23. Whence we may argue, That if Satan can 〈…〉 the best and wisest of God's servants, do him such service 〈…〉 besides their intention▪ how much more can he make 〈…〉 dren and servants who are kept by him in 〈…〉 at his will ▪ 2 Tim. 2.26. and whom he altogether ruleth and worketh his pleasure in, Ephes. 2.2, 3. as I might give you instances of all sorts Our Savior tells us, that they shall think they do God service, in persecuting 〈◊〉 servants, as the Jews formerly did in putting his Prophets to death, John 16. •• and experience shows that thousands in these days do so; and why di • Soul make havoc of the Church? but in zeal to the traditions of his Fathers, Gal. 1.14. 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 sixth 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. And how could this be? if Satan did not hold the Stern.

〈◊〉 innocence is no shelter against persecution.

Again, Why do all the Serpents seed censure, and in censuring stan 〈…〉 but that they may incite and stir up others to do the like: Re 〈…〉 those ancient enemies of the Gospel, who clad the Martyrs in the 〈…〉 wild Beasts; to animate the Dogs to tear them: Nor will the 〈…〉 multitude be wanting what lies in them, for they like so ma 〈…〉 , have not heads sufficient to direct them ; and therefore do only, 〈◊〉 they see others do : They are a generation that (for matter of Religi 〈…〉 , discern between their right hand and their left: as 〈◊〉 committing of evil with ignorant persons, who are Cisterns to sin, 〈◊〉 to grace: As in the Sodomites, Gen. 19.4. to 12. In Kora • and his •• 0 followers: In Demetrius and his fellows, Acts 19. &c. And the like in our times, as how many thousands do censure and blaspheme the godly ▪ because they hear others do so? for other reason they can give none. Thus I might 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.

I might also make it appear, that Atheism or Vnbelief is another cause▪ Psal. 2.1. to 4. and 10.4. and 94.5, 6, 7. John 8.37. a Kings 18.35. Dan. 3.15. Exod. 5.2. Acts 17.2. to 11. 1 Tim. 1.13. Speaking of truth another, 1 Kings 22.8, 17, 23, 24, 26, 27. Jer. 26.8, 9.11. and 38.4, 5, 6. Amos 5.10. Acts 17.5, 6, 7, 13. and 22.22, 23. and 23.12, 13, 14. Gal. 4.16. Misprision another, Acts 24.14. and 26, 9, 10, 11, 24. Jer. 44.17, 18, 19. Wisdom 5.4. Matth. 13.55, 56, 57. John 2.19, 20, 21. and 3.3, 4. and 7.24. and 8.15. and 16.2. 2 Thes. 2.11. 1 Cor. 2.7, 8, 14, 15, 16. Revel. 3.17. Breaking off society with them another, Gen. 39.12. to 21. Psal. 26.4, 5. and 119.115. Prov. 23.20. 2 Thes. 3.6, 14. 1 Pet. 4.4. The serpentine preaching of some Ministers another, Jer. 5.31. and 8.11. and 23.13, 14, to 33. Ezek. 22.28. Matth. 9.34. Mark 13.22. John 5.43. Acts 20.29, 30. 2 Cor. 2.17. 1 Tim. 4.1, 2, 3. 2 Pet. second chapter. The scandalous lives of some Professors another, Gen. 9.21, 22. and 34.13. to 31. 1 Sam. 2.12. to 18. 2 Sam. 12.14. Matth. 18.7. and 23.3.14, 23, 24, 25, 27. Flocking after sermons another, John 11.48. and 12.19. Acts 13.45. See more Psal. 56.6. and 59.2, 3. Matth. 23.13, 15. Luke 11.52. John 11.18. and 12.10, 11. Revel. 12.17. as they make them: but I hope I have said enough: Only a Word more by way of caution; set not your wit to theirs, if they revile you, revile not you again; but pray for them, as the Prophet for the Syrian Army, 2 Kings 6.20. Lord open the eyes of these men that they may see. Or as Stephen for his enemies, Lord lay not this sin to their charge. Acts 7.60. Or as Christ for his murderers, Luke 23.34. Father 〈◊〉 them, for they know not what they do. Yea, let you and I and all that suffer 〈◊〉 them send down water from our compassionate eyes, and weep for 〈◊〉 by whom we bleed: And well we may, for their case hath been our 〈◊〉 were by nature the seed of the serpent ; if we are now changed to 〈◊〉 woman's seed, whom may we thank for it? not ourselves: God 〈…〉 thing in us but enmity, 1 Cor. 15.10. Rom. 7.18, 25. And 〈…〉 might have left us in that perishing condition (being bound to 〈…〉 have chosen them; he hath of his free grace adopted us, and 〈◊〉 sent) left them: Whats the reason? surely no reason can be given▪ 〈…〉 depth ! Only this is sure, It is a mercy beyond all 〈…〉

PREFACE.

Such as have formerly heard these Nightingales, or seen these Jewels in another Cage, or Cabinet; may please to take notice, that they are not stolen, but borrowed. Every Garden is furnished from other Gardens, and so is mine; but with leave from the Owners: As Virtue is distributive, and good Fruit the more common it is, the better it is. Besides the oftener these Nails are hammered, the deeper they pearse; and pearse too deep they cannot: for five words remembered is better than a thousand forgotten. Again, old metal cast into a new mold, becomes new, and is so est • emed. These Pearls are filed upon a string, that men may not shake them out of their pockets. If thou receivest any spiritual benefit, by partaking of this Banquet (or extract ) give God the glory; which is all the Confectioner expects for his pains: for praise or thanks I seek none, as I have deserved none. Or in case my labor hath been worthy of hire, the great pleasure I took therein, hath been sweeter than another • wages. Yea, if I have not grown better by it, yet it hath kept me from worse, and not afforded me time to entertain the Devil. Nor have I more made my Book, than my Book hath made me.

CHAP. 1.

H Aving felt the Cormorants pulse, I find into beat most violently after gain ; He were a skillful Physician that could 〈…〉 greedy worm, which makes him so hungry: yea, 〈…〉 for you shall sooner hear of an hundred Malefactors conversion at th • Gallows, then of one Covetous Cormorant in his bed. Only I will give • you his and his Sons Effigies, and set them up as Sea-marks to mak • others beware ; that both may do good service to the Church: For where • honest men profit the Commonwealth, by occasioning themselves to be in • tated ▪ these shall happily benefit the same, by causing themselves to b • evitated. As sometimes a Harlots face hath suggested chastness : an • good may be learnt, both by similitude and contrariety. At least the beauty of all Christian graces, are illustrated by the blackness of their opposi •• vices.

The Covetous Miser is one that affects no employment or Occupatio • for itself, but for gain▪ all his reaches are at riches : his summum bonum is commodity, and gold is the Goddess he adores in everything. He plots studdies, contrives, breaks his peace, his sleep, his brains, to compass his desires: and though he venters his ears, his neck, his soul ; he dares no deny his slave, his dog, his Devil Avarice: nor cares he how he gets, bu • what he gets. There is no evil that he will nor do, so goods may come • of it ; you cannot name the Sin that he will not swallow in the sweet broth of commodity : like Dorio the Baud in T • rrence, he is not ashame • of the basest actions that bring him in benefit ; nor does he smell any difference, between gold got by oppression, and that which is honestly come by ▪

Avarice is the grave of all good, it • ats out the very heart of grace • by eating grace out of the heart. The damps of the earth do not more quench fire, then the love of earth stisles grace : neither trees not grass • grow above, where the golden Mines are below ; If the love of money be once curred into the heart, no fruits of goodness will appear in the life : yea there is an absolute contrariety, between the love of God, and the love of Mammon ; as our Savior shows, Luke 16.13,

This Machivillians heart is a very mint of fraud, that can readily c • yn falsehoods upon every occasion; yea, he is such a deep, that one may better roll the hairs of his head, then either the springs, wards, or wickedness of his deceitful heart: and y • t so foolish withal, that he not onel • 〈◊〉 his soul, to enrich his body, but to purchase a great estate▪ he will 〈◊〉 both soul and body. Like Sylvester the second, who to get the Popedom, gave his soul to the Devil.

The poor • he • s soul (if ever it be saved) costs no less a price than Christ's precious blood: yet half a crown, yea six pence will make this Chu •• e fell his. By which means he swells in his estate from a Toad to an • 〈…〉 • isease we call the Wolf ; which is ever eating, yet keeps the body Lean. The Covetous Cormorant is like one of Pharaoh's lean and illfavoured kine: 〈◊〉 though he devours much, yet he is never the less hungry, never the • ore fat. A moderate water makes the Mill go merrily, but too much • ill not suffer it to go at all.

The Covetous Miser is like the Indians, who though they have all the Gold among them, yet are the most beggarly people alive. He is like Tantalus, who stands up to the c •• n in water, and hath all kinds of fruits hanging over his head, but is not suffered to taste the one, nor drink of the other. Or like an Ass that is laden with gold and dainty cates, but feeds upon thistles. He scarce wears a good garment, or eats a liberal meal, or takes a quiet sleep; but is ever tormenting himself to get that, for getting whereof he shall be tormented. As a proud man is ignorant in the midst of his knowledge, so is he poor and needy in the midst of his wealth. Yea, whereas the Poor Beggar wants many things, the Rich Miser wants everything.

His business will never give him leave to think of his conscience: All his Religion is the love of money. He goes to Church indeed, but it is not to serve God, but the State ; which he uses not as a means to save his soul but his silver. To him all spiritual and eternal things seem incredible, because they are invisible. Nothing will sink into his head that he cannot see with his eyes, or feel with his fingers. And in case he cannot gain by being Religious, his care shall be not to lose by it: and that Religion will like him best that is best cheap, and that will cost him least. Any doctrine is welcome to him, but that which beats upon good works, only that he cannot endure. No, if another be at the charges to serve God, this Churl like Judas, will cry out, Why is this waste? Nor shall any means ever convert him. No Physic is strong enough to purge out this Humour: Because, if ever he should repent, he must restore his ill gotten estate; which to him is as hard an injunction as that of God to Abraham; Gen. • 2.2. Or, as that of our Savior to the Young man, Luke 18.22. and • herefore what hope of his yielding? Covetousness is Idolatry, Eph, 〈…〉 • oll. 3.5. and Money is the covetous man's god: and will he part 〈…〉 No, And so long as he keeps the weapon (ill-got goods) 〈…〉 • nd will not pluck it out by restitution ; how is it possible he should be ••• ed? He may with that Rich man, Luk. 10. have a good mind to Heav ••• reversion: yet for all that he will not hear of parting with him. He 〈◊〉 • hereof he hath the present possession.

〈…〉 then a Drunkard ; yet had I rather be a Drunkard then a Covetous Mise • Matth. 21.31, 32.

CHAP. 2.

Now, as this Merciless Miser is all for sparing, so his Heir is all 〈◊〉 wasting: He lives poorly and penuriously all his life, that he may die rich Psal. 39.6. And what comes of it? As he hath reaped that which another sowed, so another shall thrash that which he hath reaped. He hords up, 〈◊〉 knowing who shall enjoy it ; and commonly they enjoy it who lay it out a • fast. He takes only the bitter, and leaves the sweet for others, perhap • those that wish him hanged, upon condition they had his means the sooner.

Or possible it is he may have children ; which if he have, he loves them so much better then himself, that he will voluntarily be miserable here and hereafter, that they may be happy. He is willing to go in a thredbare coat, to starve his body, lose his credit, wound his conscience, torment his heart and mind with fears and cares; yea he can find in his heart to damn his own soul and go to hell, that he may raise his house, and leave his heir a great estate, as thinking his house and habitation shall continue forever, even from generation to generation, and call their lands by his name, as the Psalmist shows, Psalm 49.11. He is careful to provide his children portions, while he provide • no portion of comfort for his own welfare, either here or hereafter. He provides for his children's bodies, not for their souls, to show that he begat not their souls but their bodies. He leaves a fair estate for the worser part, nothing for the estate of the better part. He desires to leave his children great rather then good, and is more ambitious to have his sons Lord's on earth, then Kings in heaven. But as he that provides no • for their temporal estate, is worse then an Infidel, 1 Tim. 5.8. So he that provides not for their eternal estate, is little better then a devil, which yet is the case of nine parts of the parents throughout the Land.

But observe how his children requite him again, and how God requi • es him in his children ; for commonly they are such, as never give him thanks 〈…〉 the least lament his Loss; perhaps they mourn at his funeral, yet 〈◊〉 for that he i • dead, but because he died no sooner. Nor is it any ra • e 〈◊〉 for men to mourn, for him dead, whom they would by no means have still to be alive. Yea for the most part, it is but a fashionable sor ••• , which the son makes show of at his fathers death ; as having many 〈…〉 for that hour. A sorrow in show only, like that of Jacob's sons when the • had sold their brother Joseph, who professed a great deal of gre •• 〈…〉 when inwardly they rejoiced. Have ye not heard of a pre ••• young heir? that encouraged his companions, with, come let us 〈…〉 revel, throw the house out at windows; the man in Scarlet will 〈…〉 ••• cious liquor into a Seeue, that will hold no liquid substance; which occasioned the Rhodians, and Lydians, to enact several laws; that those 〈◊〉 which followed not their fathers in their virtues, but lived viciously, ••• uld be disinherited, and their lands given to the most verteous of that ra • e, not admiting any impious heir whatsoever to inherit, as Varro well notes. But it is otherwise in this case, for (in regard of God's curse upon • his unmerciful Muckworm) if he have more sons then one, the eldest • roves a prodigal, and he inherits.

Every man's own experience can tell him, that for the most part a scatterer succeeds a gatherer, one that wastes virtues faster then riches, and riches faster then any virtues can get them; one that is as excessive in spending, as the other was in scraping ; for as the father chooseth to fill his chests, so the son is given to satisfy his lusts. Nor could the one be more cunning at the rake, then the other will be at the pitchfork. The moneys which were formerly chested like caged Birds, will wing it merrily when the young heir sets them flying. And as Cicero speaks, he riotously spends that which the father had as wickedly gotten. The one would have all to keep, the other will keep nothing at all ; the former gets and spends not, the latter spends and gets not. Yea the son being as greedy of expense, as the father was in scraping ; he teddeth that with a fork in one year, which was not gathered with a rake in twenty. Yea how oft is that spent upon one Christmas revelling by the son, which was forty years a getting by • he Father? Which Diogenes well considered, for whereas he would ask of a frugal Citizen but a penny, of a Prodigal he would beg a talent, and when the party asked him what he meant, to desire so much of him and so little of others, his answer should be, Quoniam tu habes, ill habebunt ; because thou hast, and they will have. I shall beg of thee but once, thy estate will so soon vanish, of them often: yea give me now a talent, I may live to give thee a groat. And at another time, hearing that the house of a certain Prodigal was offered to sale, he said, I knew well that house was so accustomed to surfeiting, and drunkenness, that ere long it would spew out the Master.

Nay in all likelihood he foresees it himself; and therefore as he makes short work with his estate, so not long with his life, as knowing, that if he should live long, he must be a beggar.

As seldom but he shortens his days some way; for he gives himself to all manner of vice, gluttony and drunkenness, chambering and wantonness, pride, riot, contention, &c. He even banishes civility, and gives himself over to sensuality ; and such a life seldom lasts long.

They may rightly be called spend-alls, for they not only spend all they have, but themselves also, instead of quenching their thirsts, they 〈◊〉 both their bodies, souls and estates in Drink. They will call, 〈…〉 us an Ocean, and then leave their wits rather then the wine beh • nde 〈…〉 Religion that should make them good men ; but even reason that sho ••• make them men; And saving only on the Sea, they live without all c •• pass ; as a ship on the water, so they on the land re •• too and fro, and 〈◊〉 like a drunken man, Psal. 107.27.

All their felicity is in a Tavern, or brothell-house, where harlots 〈◊〉 sicophants rifl • e their estates, and then send them to rob, or teach th •• how to cheat or borrow, which is all one, for to pay they never mean, 〈◊〉 prodigality drives them to repair their too great lavishnesse in one thin •• by too great covetousness and injustice in another. The greatest misspend •• s for the most part are constrained to be as great misgetters, that they may feed one vice with another.

Now as if they had been bred among Bears, they know no other dialect then roaring, swearing and banning. It is the tongue or language