English Puritan & Reformed

The Cause and Cure of Ignorance

Richard Younge (fl 1640-1670) · 53,993 words · 240 min

The source for this document is https://quod.lib.umich.edu/e/eebo/A67743.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

THE Cause and Cure of Ignorance, Error, Enmity, Atheism, Prophanesse, &c.

OR, A most Hopefull and Speedy way to grace and salvation, by plucking up impediments by the root.

Reduced to Explication, Confirmation, Application: tending to Illumination, sanctification, devotion.

By R. YOUNGE of Roxwell in ESSEX.

They call evil good and good evil, &c. They justify the wicked, and take away the righteousness of the righteous from him,

Isai. 5.20.23.

Wherefore slew Cain his brother, but because his own works were evil, and his brothers good,

1 Joh. 3.12.

I was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, because I did it ignorantly in unbelief

1 Tim. 1.13.

Printed at London by R.I. for N. Brook at the sign of the Angel in Cornhill, MDCXLVIII.

Courteous Reader,

H Aving perused this Cause and Cure of Enmity; Prophanesse, &c. we find it to contain, a lively description of the worlds envy and hatred to the godly: Together with a perspicuous discovery, of the original, Continuance, Properties, and Causes of the same. In which also the Ignorance, Atheism, and Prophannesse of most men; are pithily & pathetically painted out; & the remedies of either prescribed, with many forcible inducements to a pious life, and religious conversation: saving knowledge, and true wisdom soundly described, and distinguished from their counterfiets; with the means to attain both: The necessity of repentance, &c. pressed home. All which, is laid down pithily, orderly, and ellegantly: with much, both sinuous strength of argument, and variety of graceful, and delightful illustration: which may draw on the Reader, to his no small benefit, and (through God's blessing) prove of much use, to all sorts that shall read the same: whether for information, or direction; diswasion from evil, or confirmation in good: as tending much to the comforting of believers in their sufferings; and to the reclayming, or (at least) the convincing of such as any way oppose the way of truth. So that whatsoever time, labor or diligence; thou shalt spend in often reading the same: we doubt not, but the profit will recompense thy pains abundantly.

George Walker.
Edm. Calamy.
Joseph Caryll.

An Advertisement to all such ; as speak evil of the way of truth: and of the things which they understand not, 2 Pet. 2.12.

MY brethren, many of you to my knowledge; have read this Cure, and highly approv • d of it: but for want of acquaintance with your own hearts, you think it concerns others, not you. As David thought of Nathan's parable, 2 Sam. 12.1. to 8. And Ahab of the Prophets, 1 King. 20.39. to 43. when it concerned no less, then his own life. So that these lines to you (for want of application ) are but as so many characters, written in the water, which leave no impression behind them. For you are the same men • till, as bitter malignants to the power of godliness; and as much forestalled with prejudice against the religious as you were before.

Though I did hope better things, both of you and it: & that upon good probability. For it cannot be denied; but I have said sufficient in this, and the succeeding parts (which sundry of you have read also) if not to convert, yet at least to convince all gainsayers: and consequently to stop the mouth of iniquity, which is set so wide-open: To quench those tongues, which are set on fire from hell ; And to charm the mouth, of the most envious Momus, that ever hell did hatch; from barking at professors, and practicers of piety. Which makes me fear, that what this will not effect, no ordinary means are like to do.

As what can be further expected? No glass can more lively represent your faces, than this book does your hearts ; Only this is the misery, as when a child beholds his own face in a glass; he thinks he sees another child's face, and not his own: So fares it with you. Which is the sole cause, that in the midst of so much means so few are converted: for otherwise, the word of God is so powerful; and the Gospel so ravishing: that the World could not stand before it, without submitting to it. Whereas for want of applying it to their own consciences: everyone can evade, whatsoever their Ministers can speak to them out of the word. I have shown you what God in his word speaks, and proved that your condition is no whit better then the condition of Cain, and Ishmael, and Hamman, and Eliab, a • d Goliath, and Michal, and Doeg and Shimei, and Rabshakeh, and Tobia, and Sandballat, and Pashur, and Zedekiah, and Herod, and Saint Paul before his conversion, and Ananias the high Priest, and Demetrius the Silver-smith, and Alexander the Coppersmith, and Elimas the Sorcerer. What, do you look that Christ Jesus himself from Heaven should call to you severally by name; as he did to Saul : and say ho Ishmael such an one; Or ho Elimas such an one; Why doest thou persecute me? I am Jesus whom thou persecutest, Acts 9.4, 5. And this book is an Epistle, which I have caused to be writ unto thee; therefore see thou be warned by it, and persuaded to repent: or I will come against thee shortly, and will fight against thee, with the sword of my mouth, except thou amend, Rev. 2.6.—& 3.20.

And yet if Christ himself should do so: I question whether you would be anymore warned, or reclaimed by it; than Hazaell was, when the Prophet told him what abominable wickedness he should commit, 2 Kings 8.12, 13. &c. Abraham tells Dives as much in effect, Lu. 13.31. I know you think well of yourselves, and so did Hazaell : which made him answer the Prophet, what is thy servant a Dog; that I should do this great evil ? though he afterward did it, and was worse then any Dog. Yea, you call yourselves Christians, and will face us down, that you are the servants of God : and that the word may prove your baine, the profanest of you can snatch the comfort of every promise you hear; as belonging to you, witness my Sovereign Antedote, in which there is not one word of comfort for; or intended, for you that are scoffers: but for such as suffer reproach for the name of Christ, and for well-doing. Yet it is admirable to consider, how you comment upon those comforts, and apply every passage therein; to yourselves, & against the godly: In which case it is hard to say, whether your applying the promises in that, and such like books and sermons: or your not applying the threats, and precepts in this, and the like, will most occasion your final impenitency. And whether it best pleases Satan, that you thus read, and hear God's word; or that you neither read, nor hear it at all. Oh the many ways that Satan hath, to gull, and delude carnal men: and how willing, and apt they are to gul, & delude themselves!

But consider! Hath God made any promise to Scoffers? Or can the Cross of Christ, save them that continue malicious enemies to his Cross? Phil. 3.18. No, God hath promised to show mercy unto thousands, of them that love him & keep his cōmandments Exod. 20.5, 6. And to forgive the most unrighteous, if they will forsake their evil ways, and return unto him, Isaiah 55.7. And Christ hath made a general Proclamation, that whosoever (have they formerly been never so wicked and vicious) shall repent and believe, and obey the Gospel shall be saved, Mark 16.16. Heb. 5.9. But withal Christ hath no less told us, (and I pray mark it) that except we repent, and believe, we shall forever perish, and be damned Mark 16.16. Luke 13.3, 5. and threatened, that he will come the second time, in flaming fire, to render vengeance unto them, that know him not; and that obey not his Gospel, 2 Thess. 1.7.8. Psalm. 11.6. Adding, that no unrighteous persons, shall inherit the Kingdom of God: but shall have their part, and portion in that Lake, which burneth with fire and brimstone, which is the second death, 1 Cor. 6.9, 10. Gal. 5.21. Revel. 21.8. And that without holiness, no man shall see the Lord, Heb. 12.14, and God no less tells us, that he will recompense every man, according to his works, be they good or evil, Revel. 20.13. and 22.12. Rom. 2.6. Jer. 25.14. and 32.19. and 50.29. and 51.56. Ezek. 7.4.8, 9. and 9.10. and 11.21. and 16.43. Yea he tells us expressly; that he will not be merciful unto such, as flatter themselves in an evil way: but that his wrath, and jealousy shall smoke against them; and every curse that is written in his book shall light upon them, &c. Deut. 29.19, 20. And that if we will not regard, nor hearken unto him, when he calls upon us for repentance: he will not hear, nor regard us, when in our distress, and anguish we shall call upon him for mercy: but even laugh at our destruction, and mock when our fear cometh, Prov. 1.24. to 33. Neither is salvation more promised to the godly, in any part of the Bible; Old Testament or New: than eternal death, and destruction is threatened to the wicked. For though to all repentant sinners, he is a most merciful God: yet to willful, and impenitent sinners he is a consuming fire Heb. 12.29. Deut. 4.24.

Do you indeed believe, that he who is truth it self; speaks as he means in his word? Or will you hearken to God, and Christ, rather than to Satan and your deceitful Heart: that would gull you of your soul, and plunge you into everlasting horror? If so, take notice; that Christ came not to be a Patron for sin; but that he might destroy the body of sin, and the works of the Devil in us 1 John 3.8. and to sanctify, as well as to save us, Rom. 6.5, 6. Titus 2.11, 12, 14. Luke 1.74, 75. And that the very end of God's electing, and of Christ's redeeming us, was: that we might be holy, Ephe. 1.4. Matth. 19.17. And therefore he binds it with an oath: That whomsoever he redeemeth, out of the hands of their spiritual enemies: they shall worship him in holiness, and righteousness all the days of their lives, Luke 1.73, 74, 75. 1 Pet. 2.24. Nor ought any indeed, to call upon Christ ; or once to name him with their mouths: except they depart from iniquity 2 Tim. 2.1 • .

And this do all that are spiritual, 1 Cor. 2.14, 15. Such as resolve to do God's will, Psalm. 111.10. (to whom alone Christ reveals himself savingly, John 15.14, 15. 1 John 2.20.) know: that if you were Christians indeed, as you say you are: you would imitate Christ, and endeavor to square your lives according to his Gospel, 1 John 2.4, 5, 6. John 15.14, 15. Or if you were God's servants, you would do what he commands! 1 John 1.6, 7. Mall. 1.6. Ier. 7.23. and 26.13.

But certainly, as Linacre said long since, so may I now.

Either the New Testament is none of Christ's Gospel: or you are not Christians, John 8.31. Gal. 5.24. 1 John 5.3. And so of the Old, either it is none of God's word: or you are none of his servants. As mark what the Holy Ghost saith; Rom. 6. Know ye not, that to whom ye yield yourselves as servants to obey; his servants ye are to whom ye obey ? v. 16. to 23. 2 Pet. 2.19. And 2 Cor. 5. If any man be in Christ, he is a new creature, v. 17.2 Tim. 2.19. and our savior himself, who affirms that we are the Children of the Devil : if we do the works of the Devil, John 8.34, 44. Luke 14.26. And what work, or service, can the Devil put you upon like this? which both blocks up the way to heaven so; and opens such a flood-gate to all profaneness: that few, or scarce any, do sufficiently discern and deplore. But that Satan is your Father, your King, and your God : and how you advance his Kingdom, by your daily scoffs, reproaches, &c.

1 in detaining many from entering into a Religious course.
2 in staggering many Who have made some progress in the way.
3 in keeping many From doing the good which they would, or appearing the same which they are.
4 in beating many Cleane off from their profession.
5 in hardening many And making them resolve against goodness.
6 in intentionally slaying many With death eternal.

the ensuing pages, sufficiently show. Only I would (if it were possible) make yourselves acknowledge, that you are the men there spoken of. For though all experiensed Christians know, and God in his word tells you plainly: that Satan is the God of all unbelievers, 2 Cor. 4.4. And their King, John 14.30. and 12.31. And their Father, Gen. 3.15. John 8.44. And that they are all his Servants, kept by the Devil in a snare; and taken captive of him at his will, 2 Tim. 2.26. And that he ruleth by, and worketh his pleasure in; all the children of disobedience, Ephe. 2.2, 3. Yet poor souls, you know it not: as those four hundred of Ahab's Prophets, in whom this evil spirit spake ; did not know that Satan spake by them, 1 Kings 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 13.2. For he had more plausible ends in it, as thinking that Christ could at pleasure, deliver himself out of their hands, and the like.

Neither do Magistrates (when they cast the servants of God into prison ) once imagine; that the Devil makes them his Jailors: 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 principal Author. Neither did Ananias, and Sapphira once think; that Satan had filled their hearts, or put that lie into their mouths, which they were struck dead for, Acts 5. yet the Holy ghost tells us plainly, that he did so, ver. 3. No, Eve in Paradise : had not the least suspision, that it was Satan that spake to her by the Serpent: nor Adam, that it was the Devils mind in her mouth: his heart in her lips, when tempted to eat the forbidden fruit. Nor did David once dream, that it was Satan, which moved him to number the people, 1 Chron. 21.1. Much less did Peter ; who so dearly loved Christ ; imagine that he was set on by Satan, to tempt his own Lord and Master with those affectionate words; Master pity thyself : for if Christ had pitied himself, Peter, and all the World had perished. Yet he was so, which occasioned Christ to answer him; get thee behind me Satan Mat. 16.22, 23.

Whence we may argue, that if Satan can make the best, and wisest of God's children and servants: who hate the very appearance of evil, 1 Thess. 5.22. Jude 23. Eph. 5.27. 2 Pet. 3.14. I am. 1.27. have the eye of faith, and the spirits direction, and know the mind of Christ, 1 Cor. 2.12, 13, 15, 16. John 10.14 above others; to do him such service unwittingly, and besides their intention: how much more can he prevail with, and make use of his own servants, and children; that delight only in wickedness, and have not the least knowledge of, or ability to discern spiritual things, 1 Cor. 2.14. 2 Cor. 4.4. 1 Tim. 4.2.

But will you know, how it comes to pass? that you call evil good, and good evil; put darkness, for light and light for darkness; bitter for sweet, and sweet for bitter: that you justify the wicked, and take away the righteousness of the righteous from him, Isai. 5.20.23. And so fight under Satan's banner against God's people: And yet take yourselves to be (not Satan's but) God's servants? I will show you five main Reasons of it; I pray mark them.

First, So long as you are in your natural condition; you have eyes and see not, ears and hear not, hearts and understand not spiritual things: As Christ himself plainly affirms Matth. 13.15. and his Apostle, Acts 28.27. and before them both the Prophet Isaiah chap. 6.9.10. And the reason of that is, you have a veil or curtain drawn over your hearts: which is never taken away until ye turn to the Lord by repentance: at which time it is taken away, as you may read, 2 Cor. 3.14, 15, 16. Rom. 12.2. 1 Cor. 2.14, 15, 16.

Secondly long custom, and the commonness of this sin; hath taken away the sense of it, 1 Tim. 4.2. Heb. 3.13. Yea, quite turned it from a sin (and that the greatest) to a virtue. As how many in this land, for all they are Traitors to God; and take up arms against all that worship him in spirit & in truth: would yet be counted (and are so by the blind world) not only honest men; but good Christians ? Whereas if it were not so common, and in fashion: they would be counted very Atheists, and Devils: and so they are accounted of all, but them that are Atheists. How many that scoff at, traduce, and nick-name the conscionable Puritans ; and hate them, even for the graces of God's spirit which shine in them: would yet be counted Religious men? whereas if it were not so usual, and that custom had not bleered men's minds: it would be counted no better than open rebellion, and blasphemy against God : & so it is counted, by all but them that use it. This sin is counted no sin; and yet it is the most desperate sin; and does more hurt than all his fellows.

Thirdly, To help forward: when God sends to you his Gospel, thereby to cure and save you; you will not be cured, Jer. 51.9. Yea, you so hate the light of the Gospel; that you shun it all you can least your deeds should be reproved, John 3.19, 10. Or else you stop your ears, and shut your eyes; least you should see with your eyes, and hear with your ears, and should understand with your hearts; and should he converted, and Christ should heal you, as himself affirms, Matth. 13.15. And what is light to him, that will shut his eyes against it? Or reason to him that will stop his ears from hearing it.

Fourthly, Here upon; because you will not receive the truth in love, that you might be saved: for this cause, God gives you up to strong delusions; that you should believe a lie. That all of you might be damned, who believe not the the truth; but take pleasure in unrighteousness : They are the very words of the Holy ghost, 2 Thess. 2.10, 11, 12. of which see more, Rom. 1.21. to 32.

Fifthly and lastly, Satan the God of this World; hath blinded your minds, that the light of the glorious Gospel of Christ, which is the image of God; should not shine unto you, 2 Cor. 4.3, 4. Ephes. 2.2. 2 Thess. 2.9, 10. 1 Tim. 4.2. For as Satan is the Prince of darkness, so he rules in the darkness of the understanding: dealing with wicked men, as Faulkoners do with their Haukes, who that they may carry them quietly, and do what they list unto them: First blind their eyes with a hood.

Neither could men else hear the Gospel (day after day, and year after year) which is the strong arm of the Lord, and the mighty power of God to salvation, Rom. 1.16. and the sword of the spirit, Ephe. 6.17. and like as a fire or an Hammer that breaketh even the rock in pieces. Ier. 23.29, 30. And that irresistable Cannon shot, that is mighty to beat down all the strong holds of sin and Satan, 2 Cor. 10.4. quick and powerful And sharper then any two edged sword; and peir • eth even to the dividing asunder of the soul and spirit, and of the joints and marrow, and to the discerning of the very thoughts, and secret intents of the heart, Heb. 4.12.

And stand it out, even refusing the free offer of grace and salvation. Neither could they other then hate sin, & love holiness: For (besides that any wise man, would rather be saved than damned) Plato a very heathen could say, that virtue if it be clearly seen; moves great love and affection. Yea, if we could descerne good from evil perfectly; that subtle Serpent, could deceive no longer.

And because he cannot force men against their wills; (which leaves us without excuse) for though that old Sheba, blows many an enticing blast, to carry us away from our true allegiance to Christ Jesus our King : yet the mind of man is not capable of a violation, either from man or Satan: therefore he useth his utmost policy to persuade us. And by desception of our reason (whereby we mistake virtue for vice, and vice for virtue) he chiefly prevails. For no vice could ever be loved but for the seeming good which it makes show of. And Satan is so cunning a Sophister, and so dexterous a Retoritian in persuading: that he desires no more, then to be heard speak. As what think you; if that old Serpent and Sophister, did so easily persuade Eve by himself, and Adam by her to believe what he spake: though they had heard God himself say the contrary immediately before: what hope have we to stand out? being so extremely degenerated. If they in the state of innocence, when they had wisdom at will, and reason at command; found him too hard for them; when they fell once to argue the case with him; how much more too weak shall we find ourselves, that are as we are; and when our own flesh is become our Enemy, and his cunning Soliciter.

My brethren! be no longer deceived, but hearken more to what God speaks in his word; less to the Tempter: for he will set a fair color, upon the foulest sin that ever was committed, witness his words to Eve, when she eat the forbidden fruit, at the price of death eternal, Gen. 3. Witness the glorious pretences which Hammon made to Ahasuerus ; that he might procure that bloody decree, against all the Jews, Ester 3. and a thousand more which I could reckon up. And so on the contrary, what good action can be so splendent, and glorious; but he will bring reasons in appearance, to make it, not only faulty, but odious? witness our saviors casting out devils : which saith he (by the mouths of the Scribes and Pharisees) is done through Belzebub : he will make the people believe, that either the action is evil; or if good, not God but himself will have the glory of it, Matt. 12.24. Yea, through Satan's subtlety, Christ was made the greatest offender; that offended not once in all his life, which would make a wise man suspect his own judgment or the common fame, & to examine things thoroughly, before they condemn one, whom they know no evil by. But not to weary you with instances, If he can persuade men (as he hath done millions) that they shall do God good service, in putting his prophets to death : as Christ himself expressly tell us, John 16.2. What can he not persuade them to? As what stone so rough, but he can smooth it? what stuff so pitiful, but he can set a gloss upon it? for like a Bear, he can lick into fashion, the mostmis-shapen, and deformed lump. Or like a Dog, heal any wound he can reach with his tongue. Yea, yourselves cannot choose but know (except you be stark blind) what golden eloquence, he will whisper in your ears; what brazen impudence, what subtle shifts, what quainte querks, what cunning conveyances; what juggling, shuffling, and packing he will use; to make any sin feasible, like the Hare which if she dare not trust to her speed; she will try the turn. And so on the contrary, to discourage God's people in good.

Neither could concupiscence bring forth sin, without the consent of reason: and reason would never consent, so long as the eyes are open. Yea▪ if the light of knowledge, might freely shine in the soul; Satan's suggestions would soon make him ashamed, and vanish with all his works of darkness. Or if temptations, might be but turned about and shown on both sides; his Kingdom would not be so populous, wherefore when he sets upon any poor soul; he shows the bait, hides the hook.

Whence it is, that Satan hath more servants to fight for him here below; then the Trinity which made us: Else how should that be true, which our savior Christ, and his Apostles so often inculcate? viz. that the whole World lieth in wickedness, 1 John 5.19. That the number of those, whom Satan shall deceive, is as the sand of the Sea, Revel. 20.8. and 13.16. Isaiah 10.22. Rom. 9.27. That the greatest number, go the broad way to destruction: and but a few the narrow way, which leadeth unto life Matth. 7.13, 14. That many are called (viz. by the outward ministry of the word) but few chosen, Matth. 20.16. and 22.14. sad predictions! Oh that we could not apply them! but experience shows, that among them that call themselves Christians ; scarce one of an hundred; whose practice is answerable; either to the gospel, their Christian profession, or the millions or mercies they have received.

Yea, notwithstanding the Holy ghost tells us in the word; and we hear it daily; That every man shall be judged according to his works; be they good or evil, Revel 20.13. and 22.12. And that we shall give an account, at the day of judgment: for every idle word we speak, Matth. 12.36. And that we need no other ground of our last, and heaviest doom: then ye have not given, ye have not visited &c. Matth. 25.41. to 46. and that the righteous, shall scarcely be saved, And that many shall seek to enter in at the strait gate and shall not be able, Luke 13.24. the which scriptures, if they be true? what manner of persons ought we to be in all holy conversation, and godliness as the Apostle speaks, 2 Pet. 3.11. And yet most men live, as if the Gospel were quite contrary to the rule of the Law: as if God were neither to be feared, nor cared for. As if they were neither beholding to him, nor afraid of him: both out of his debt and danger. Yea, as if there were no God to judge, nor Hell to punish, nor heaven to reward. I cannot think of it without astonishment!

I remember Cyprian, brings in the Devil triumphing over Christ in this manner; As for my followers saith the Devil; I never died for them, as Christ hath done for his: I never promised them so great reward, as Christ hath done to his: and yet I have more followers than he; and they do more for me, than his do for him. Oh that men would duly consider how true this is, and amend before the draw-bridge be taken up: but this is the misery, and a just plague upon our so much formality, and profaneness under our so much means of grace: there be very few men, that make not the whole Bible, and all the Sermons they hear; yea, the checks of their own consciences, and the motions of God's spirit utterly in-effectual for want of wit and grace to apply the same to themselves, whereas if they would rightly and ingenuously apply but one text or two, as Matth. 7.12. and 16.26. or the like unto their own souls: as they can unto others (being better able to discern others motes, than their own beams) they might be everlastingly happy. But this is the gift of God alone, and natural men love their sins, better than their souls.

Objection, But you will say, what is this to us? We live unrebukably, we pay every man his own; we are temperate, chaste, &c. we go duly to Church; pray in our families; make conscience of swearing, lying, &c.

Answer, But does it flow from a pious and good heart sanctified by the Holy ghost, 1 Tim. 1.5. Acts 15.9. Is it done in faith, and out of right ends as out of love, and obedience? because God commands the same; that he may be glorified, and others edified thereby. Otherwise, all your best performances; are no better in God's account; then the offering of swins blood: or the cutting off of a dogs neck, as himself shows Isaiah 58. chap. and 66.3. 1 John 3 12. Matth. 7.22, 23.

Again do you pay God his dues also: do you repent, and believe the Gospel: precepts and menaces, as well as promises? do you declare your faith by your works? do you pray by the power of the spirit? and with the understanding also? 1 Cor. 14.15. do you receive the word with good and honest hearts? read, confer and meditate upon it? and also bring forth the fruits of it in your lif and conversation? do you sanctify his Sabbaths? and see that all under you do the same? love his children, promote his glory, and strive to gain others to embrace the Gospel? instruct your children and servants, and teach them to fear the Lord? do you fear an oath? hate a lie, &c? love zeal, and devotion in others? make conscience of evil thoughts? vain, and unprofitable words? grieve for your unprofitableness under the means of grace? for the evil which cleaves to your very best actions? and for sins of omissions, &c? No, you may be good moral honest men: but none of these graces, grow in the Gardens of your hearts. You have a form of godliness, but you deny the power of it: and are reprobate to every good work 2 Tim. 3.5. Titus 1.16. Yea, have you not strange conceits, and base thoughts of the best men? do you not deeply censure, & condemn the generation of the just? and think the worse of a man, for having of a tender conscience? do you not envy, hate, scoff at, nick-name, rail on and slander the people of God; and mis-consture their actions and intentions? watch for their halting, and combine with others against them? do you not with Festus, account zeal madness? and religion foolishness with Michal ? For men of the world, think the Religious fools, and mad-men: but the Religious know them to be fools and maddemen. Do you not sharpen your tongues in gall; and dip your pens in poison, to disgrace the graces of God in his children? yea, have you not beaten off many from being religious by your scoffs and reproaches? and made them resolve against goodness? and staggered others, that have made some progress in holiness? yes, every place where you come, and all that you are conversant withal, can witness it. Yea, you hate zeal, and devotion so invetterately; that you can in no wise, bear with it in others. I speak not by rote; for would I be so uncivil as you are, or do by you, as you by others: I could name hundereds of you: though you will not confess it, when taken in the manner; but justify your so doing, by many collourable pretences. For poor souls, you are so ignorant of Satan's wiles, Ephes. 6.11. That with Saint Paul before his conversion, you persecute the Church of God: even out of zeal, to the traditions of your fathers, Gal. 1.13, 14. Phil. 3.6.

Which is the case almost of who not! for this sin, is so epidemical that take forty men where you please City or Country, As they dwell, pass the streets, or sit in their pues: and nine and thirty of them are malignants to the power of religion. You will say it is a big word; but I have warrant for it: doth not our Savior say, you shall be hated of all men and nations for my names sake, Matth, 10.22. and 24.9. which infers, that all who are not hated for religion, are haters of religion. Neither is Christ's name, anywhere more spoken against, then in Israel, Luke 2.34. where all profess themselves to be God's people. The like place you have Matth. 5.11. And what is meant by these words? I will put enmity between the seed of the serpent and the seed of the woman, Gen. 3.15? but that all men living, are either the woman's, or the serpents seed.

As for other sins, one man is given to lust, another to intemperance, a third to swearing, a fourth to cozening, some to more than one, some to all of them: but who is not tainted with this sin? who is not an open or secret enemy to holiness? by reason of that general contempt, which is cast upon professors. Yea, who is there, even of those that have resigned up their pride, and their lust, and their lying, and their co • sening; or what other sins they have been prone to? with whom this sin doth not remain, as though they had a dispensation for this evil. Yea, and think they do wond • rous well in it for they delude themselves, with a multitude of mispris • ons, and false surmises against the godly; the souls of most men, being drowned in their senses; and carried away with weak opinions, raised from vulgar mistakes, and shadows of things.

And which is worst of all; they have so hardened their hearts, and so seared their consciences, with accustomary using it, even from their infancy: that a man were as good speak to a stone, ( Ezek. 11.19.) as admonish them of it, having Pharaoh's curse upon them, an hard heart, and a seared conscience. And a brute beast, is as capable of good council as they. Yea, braying in a Morter, as Solomon speaks would not alter them Prov. 27.22.

Nevertheless, though they resemble those Beasts that went into the Ark unclean; and came out again unclean: yet it shall comfort me, that I have done my best, to pluck up this infectious weed out of men's hearts: that I have hopefully ministered unto them; whom I cannot cure. And that I have brought water enough, to wash these Blackamores white: if it were in the power of water to do it

Besides I did it as well for the godly's sake, as for theirs: I considered, how myself was formerly forestalled with prejudice against goodness; and how extremely I mis-judged both actions and persons; by reason of that general contempt, which was cast upon Professors: which for many years hindered me from entering upon a religious course.

Yea, when God of his free grace, and good pleasure had brought me out of darkness, into his marvelous light : and touched my heart with the load-stone of the Gospel: that I was not beaten off again, from ever being religious; (through the daily scoffs, and reproaches which in every place I met withal; for refusing to do as others, with whom I was conversant) no reason can be rendered but that of the Apostle, whom he did predestinate; them he also called, and justified, and saved. Rom. 8.30. And O the depth, Rom. 11.33.

Wherefore when once my judgment was cleared, and my prejudice cured : by the sage council of a friend, and by pondering these few scriptures, 2 Tim. 3.12. Mat. 10.22, 23. &c. and 24.9 •• Luke 2.34. and 4.29. John 15.20. Gen. 3.15. 1 John 3.13. 1 Pet. 4.12, 13, 14. Luke 14, 27. and 6.26. Mat. 5.10, 11, 12. Phill. 1.28, 29. Both of them being driven home, or set on by the rod of affliction: By God's grace, I not only shook off this slavish yoke of bondage and fear, in which Satan for the present held me: But probably conjectured, that God would enable me to discover and sound this depth of malice in Satan & his adherents, which makes them so swell and rage against the godly: And thereby so convince the one, that they should not dare to pervert the straight ways of the Lord, by turning away the weak from the faith: And so furnish the other, with Armor of proof against their scorns that they might see there was no cause; nor have the least thought, or purpose of returning.

For the effecting whereof, I have not been sparing in either pains or prayer to God ; for divine a • sistance (it being a subject, that none, (as I conceive) have hitherto handled) which I found extended to me, blessed be his holy name beyond my expectation. Indeed we may speak to the ear, but God alone hath the key of the heart, Acts 16.14. To whose blessing I leave the success, and its use to the world. Humbly beseeching the Almighty, that these lines may not rise up in judgment against those Hazaells ; that have read them and are never the better: And so instead of curing their sin, prove a means to increase their torment.

R. Y.

An Alphabetical Table, both for the Book, and for the Advertisement.

ACtions, our best actions abominable, except they proceed from right ends, and a heart sanctified. Advertisement.: Aa.
Accuse, wicked accuse the godly of many things, but prove nothing.: Page 68
They will coin matter to accuse us.: 70
They dazzle men's eyes with false accusations.: 73
And have a great advantage therein of the godly.: 63
They have so hardened their hearts, that we were as good admonish a stone.: Ad. Ee
Adversities, distinction of them.: 27
Agree, impossible the good and bad should ever agree.: 132
Carnal men can agree with any, so they be not religious.: 133
Though they differ in other things, they will agree against the godly.: 133
Agreement in some points doth but advance hatred the more.: 136
Anthipathy, a secret enmity, and antipathy between the wicked and the godly. 2 Look enmity.
All means ineffectual for want of application.: Ad. A.B
Want of application the cause of all impiety.: Ad. A.B.Z
What chiefly concerns us we apply to others.: Ad. A.Z
The most profane can apply the promises which belong only to such as suffer for well-doing.: Ad. D
Hard to say whether their applying the promises, or not applying the precepts and threats, doth most occasion their final impenitency.: Ad. E
Assitance, divine assistance in time of trial.: 192
Atheism, fruits of it wherewith the lands abounds. Look unbelief.: 23
Atheists on earth, none in hell.: 214
Fire and brimstone shall confute all Atheists.: 219
The most grounded Atheism hath a mixture of belief.: 215.217
Atheists would give all they have to be sure there were no bell.: 216
Their convicted consciences shall be witnesses against their unbelief.: 218
None so confirmed in Atheism, but will fear in time of danger.: 211
At least on their death beds they confess a God.: 212

Beliefe, unbelief, a cause of persecuting us.: 202
Proved by testimonies.: ibid.
By examples.: ib.
By experience.: 204
Men think they believe, but do not.: ib.
Evidences of men's unbelief.: 205
A carnal heart flint to God, wax to Satan.: 221
That most men believe not an hell, proved undeniably.: 226
Did men believe the word, or a judgment to come, they durst not live as they do.: 208.226
Carnal men believe the promises, but neither the precepts, nor threats.: 222
All men apt enough to presume upon God's mercy.: 220. Ad. D
All true believers the children of God.: 131
All unbelievers children of the devil.: ib.
Satan the God, King, and father of all unbelievers.: Ad. K
Admonition to beware, before it proves too late.: 230
All that hath or can be spoken, will prove fruitless, except God's blessing do accompany it.: Ad. Highness
Bruising the head, what is meant by it. 32. And what by bruising the heel.: 33.
Bible Gen. 3.15. an epitomy of it.: 35

Causes of hatred and persecution eleven.

C 127.239

Censure, they censure our actions, and misconsture our intentions.

They pass over our good parts. 69 Look murmuring.

To censure all for the faults of a few, is only the part of a fool.

148

But most are such fools and beasts.

ib.

If Christians, we will imitate Christ, if God's servants, we will do what he commands.

Ad. H

Christians, if a tithe of them be Christians that are so called, there are millions of Christians in hell.

232

They combine together, and lay devilish plots to destroy the godly.

105

They will easily find occasion.

107

Our serving of God shall be ground sufficient.

108

Or a Ministers saving of souls.

ibid.

The manner of their consultations.

106

Would we accompany them in evil, their malice would cease.

144

They condemn us that themselves may be justified. 66. Look judging.

Means to confirm, comfort and strengthen us against the worlds hatred.

To consider before it prove too la • e.

214

They will make an evil construction of whatsoever we do or speak

Constancy, such as fear God as immovable as a rock. 253. Look profession.

They contemn the godly which is not for want of ignorance.

Contempt of Religion makes many resolve against goodness.

Contrariety a main cause of hatred and persecution.

130

They are contrary and differ,

1. In their judgments touching Wisdom, Happiness, Fortitude, Sin, Holiness.: 138
2. In their passions and affections of Love, Fear, Anger, Joy, &c.: 139
3. In their practice, and this breeds many a quarrel.: 139

Sufficient hath been spoken to convince the most malicious.

Ad. B

They give devilish counsel against us.

Miserable condition of cowardly Christians.

Christ and his cross inseparable.

They use to curse the godly.

And those that least deserve the same.

Curse us that they may discourage us.

ib.

Though they curse, yet God will bless.

How miserably cursers shall be cursed.

They that curse us, would kill us if they durst.

Of denying Christ a memorable example.: 5. Look profession.
Foule mouthed men and women are devils in Scripture phrase: 83
Good men may differ in many things, yet agree in the main.: 157
A vast difference between another discipline, and another doctrine.: 158
Discretion eats up devotion.: 156
Wicked men think they grace themselves by disgracing others.: 79
How fitly they are called dogs.: 81

An enmity or war proclaimed between the wicked and godly.: 15
The author proclaiming: ib.
The Captains and soldiers between whom.: 16
Several uses of instruction.: 17
The certainty of this war.: 20
Four lessons of instruction.: 21
The end why, threefold.: 23
God the author, without being the author of sin.: 24
Of which sundry reasons.: ibid.
The same further cleared.: 26
Original sin the original of this discord.: 23
The time threefold.: 28
Use of comfort.: 29
The manner of their venting it.: 30
The place threefold.: ibid.
What will be the issue, and who shall get victory.: 32
This war is perpetual.: 28
It was before the flood.: 40
After the flood before the law.: 41
After the law before Christ.: ib.
In the time of Christ and his Apostles.: 42
After the Apostles in the time of the ten persecutions.: 43
From the primitive times hitherto.: 44
In the times wherein we live.: 46
It will continue to the worlds end.: 50
Application of the point.: 52
Twenty two signs or properties of this enmity.: 53
Four mental.: ib.
Eleven verbal.: 62
Seven actual.: 98
Eleven causes of this enmity.: 130
First cause is contrariety.: ibid.
This enmity makes them forget all natural affection.: 49
Several uses of their enmity.: 124, 125
To inform us whether we be children of the devil or members of Christ.: 125
Application of the point.: 52.168
They envy the godly, because better then themselves.: 139
Application of the point: 142
And because they fare better.: 166
Application first to unhallowed Ministers. 168. Secondly to the rabble.: 171
The good man's honor is the envious man's torment.: 168
Envy the devils cognizance, as love is Christ's: 54
Example of the multitude.: 239
Some of their excuses.: 151
Genesis the 3.15. opened and explained.: 14

Trial of a Christian by the fruits of his faith.: Ad. Aa, Bb
Natural men fear visible powers, not the invisible God.: 210
Moral men count zeal madness, and Religion foolishness.: Ad. Cc.
To be a Christian requires fortitude.: 160

Wicked men manifest their enmity against the religious by their gesture.: 98
As the tongue speaks to the ear, so the gesture speaks to the eye.: 99
God's goodness aggravates our wickedness.: 234
No living for the godly if their enemies hands were allowed to be as bloody as their hearts.: 93
Nothing more contemned then goodness.: 143

All natural men hate the religious.: 2.60
The best men most hated and spoken against.: 1
All the Saints have been hated and persecuted.: 11
They so hate holiness, that they will hate men for it.: Ad.Cc
All hated for Religion, or haters of Religion.: Ad.Dd
Original of this hatred.: 14
They will hate a man to the death for being holy.: 6. Look persecution.
None but the desperately wicked will malice his brother for goodness.: 165
They will hate us, because they have hurt us.: 104
Causes of the worlds hatred eleven.: 127
Many wives, children and servants hated for being religious.: 135
Hatred for Religion the most bitter, implacable, &c.: 136
Their hatred extends to the whole generation of the godly.: 60
But they have not so much authority as malice.: 61
Though their punishment shall be never the less.: ibid.
They will neither hear themselves, nor suffer others.: 104
They come not to be caught by a Minister, but to catch him,: 109
But are taken in the snare they spread for others.: 110
As they belong to hell, so they speak the language.: 89
A holy life cannot escape persecution.: 47
We may appeal to themselves who are the honester men.: 145
An humble man will never be an heretic,: 102 see pride.
They will hurt and maim the godly.: 115

Ignorance a main cause of hatred and persecution.: 172
Proved by testimonies.: 173
By examples,: ib.
By experience.: 176
Ignorance the cause of all sin.: 175
The more Ignorant the more malicious.: 177
Ignorance ever makes the worst construction of things.: 178
Ignorance causeth suspicion, suspicion hatred, &c.: ib. Look wisdom, knowledge:
Objection that great Scholars and wise men do the same, answered,: 179
They have enlightened heads, but dark hearts.: 179
Their deeds prove them ignorant.: 180
That Indifferent to one, that is not so to another.: 58
To be scrupulous no ill sign,: 159
In cases of a doubtful nature, best to take the surest side.: ib.
It is well for the innocent, that the wicked cannot keep their own counsel.: 94
They judge others by themselves.: 67 Look censure,
Means to clear our judgments touching the worlds hatred.: 8
Men may doubt, but the Devils believe a judgment to come.: 219
The worst of men can justify and think well of themselves.: Ad.D.
Five main reasons why they fight under Satan's banner, and yet think themselves God's servants.: Ad.N.
1 Their Ignorance of spiritual things,: ib.
2 Long custom of this sin hath taken away the sense of it.: Ad.O.
3 They reject all means of being bettered,: Ad.P.
4 Because they will not receive the truth, they are given up to believe lies.: ib.
5 Satan the Prince of darkness blinds them.: Ad.Q

What knowledge is peculiar to the godly, and what common to them with hypocrites: 188
No attaining supernatural knowledge by any natural means,: 190
Saving knowledge such a jewel, that God gives it to none but his children.: ib.
Of which many instances,: 191
The same further amplified,: 192
See more of this in Wisdom and in Ignorance.

Were it not for the Law, there were no living among wicked men.: 49
The first part of conversion is to love them that love God,: 180
Nothing hath proved more successful to Satan than lies.: 79
Wicked men lie, when they speak the truth,: 88 Look slander.

Carnal men think us mad, but we know them so.: 76
Malignants as witless as wicked,: 175
Wicked men's malice, makes them like beasts or stocks.: 116
Their malice a good sign we belong to God,: 13. Look hatred.
Mercy, salvation not more promised to the repentant, than damnation is threatened to the impenitent.: Ad.E
Christ came not to be a patron for sin, but to destroy sin in us, and to sanctify as well as to save us,: Ad.G.
If we will not hear Christ now, he will not hear us hereafter.: ib.
A powerful Ministry most opposed.: 101
Nor will they be appeased.: 103
Of Misprisson,: 239
Men mistake good for evil, and evil for good.: Ad.R.
Most men will do as the most do.: 163
They murmur against the godly.: 62
And against God himself.: ib.
For being better than themselves.: 63
They would murder the Saints,: 117 Look cruelty.
Instead of arguments they take up arms,: ib.
Are exceeding salvage and bloody,: 118
Of which five Reasons.: 119

Natural men want both the light of the spirit, and the eye of faith.: 189
All natural men the devils chidren,: 131
Their manner is to nickname the godly.: 78
Number few, compared with the multitude, shall be saved.: Ad.X.
The difficulty of entering the strait gate,: Ad.Y.
Most men live as if they had no souls.: ib.

We must obey God rather then great ones,: 153
But this they call great disorder.: ib.
How far we fall short of primative Christians in our obedience.: 333
Occasion of writing upon this subject,: Ad.Gg.
Where Christ comes, there will be opposition.: 143
Order and distribution of the whole Book.: 37
Original sin, the original cause of all discord.: 23

No peace to be expected between the seed of the serpent, and the seed of the woman,: 21
Wicked men persecute the godly for being better than they.: 139
Of which many examples,: 140
And further amplified.: 142
Formal Christians the greatest persecutors of true Christians.: 145
Yet none think better of themselves,: 155
Tongue-taunts in God's account is persecution.: 165
The woeful reward of persecuting Christ's members.: 64, 77, 206
But they bless themselves, and think to speed as well as the best.: 208
Why persecutors are not always punished here,: 207 Look hatred
They cry up practice, to cry down preaching: 170
The preaching of some Ministers the cause of hatred and persecution.: 140
Prejudice blinds them.: 65
No reclaiming such as are forestalled with prejudice,: 7
Prejudice, how to have it cured, and our judgments cleared.: 8. Ad.Ff.
The Prelates more r • ady to yield their aide, then the rabble to ask it.: 74
Wicked men all in extremes, and either presume or despair,: 223. Look faith.
They are prone to imprison us.: 111
Not for any crime.: 112
But to prevent further dispute,: ib.
And for other the like reasons.: 113
Good men will hold their profession though they lose their lives.: 161
Common Protestants can be of any religion.: 154

They rejoice at our supposed evil estate.: 58
But most if they see us sin.: 59
Religion most opposed by formal professors: 9
Most men can be of any religion, which shows they are truly of none.: 234
They think to add to their own reputation by detracting from others.: 104
They revile and rail on the godly,: 80
They so hate righteousness, that they will hate men for it.: 75

Satan speaks in and by scoffers, but they know it not, of which many examples,: Ad.L
Satan more servants here than God,: Ad.X
Satan prevails most by desception of our reason,: Ad.R.
Satan desires no more than to be heard speak: Ad.S.
He will put a fair color upon the foulest sin, and make the best action odious,: Ad.T
He hath persuaded millions that they do well in persecuting the Saints.: Ad.V
If Satan shown the book with the bait, his kingdom would not be so populous,: Ad.X
Scandalous lives of some Professors, one cause of hatred and persecution,: 240
Wicked men use to flout and scoff at the Religious.: 75
Even for their zeal, purity and holiness,: 124
They would scoff us out of our faith,: 159
And would effect the same, did not God support us.: 160
Millions beaten off from being religious, by their scoffs and reproaches,: 3
Some will better abide a stake, then others a scoff ▪: 164
Scoffing counted no sin, and yet worse than all its fellows,: Ad.O.P
The great evil that scoffers do.: Ad.I.K
All scoffers as bad as Cain, Ishmael, &c.: Ad.C
They are Satan's servants,: Ad.I
The reason why all are not beaten off from goodness by their scoffs.: Ad.F f
To be scoffed out of our goodness, how ridiculous.: 162
The character of a malicious scoffer.: 149
No greater argument of a foul soul,: 77
They scoff at us, God laughs at them,: 76
Good counsel for scoffers,: 237
Separatiō a main cause of persecution,: 240
Flocking after Sermons another cause.: ib.
Satan and sin do besot the wicked.: 220
They use to slander the godly,: 83
They traduce whom they cannot sed • ce,: 65
Slanderers do Satan the best service,: 84
Great wits not apter to raise slanders, then others to believe them,: 85
A slander once raised, never dies,: ib.
At least it leaves the scar of suspicion,: ib.
Wise men will examine before they believe: 86
Their policy in slandering us,: 87
They slander us out of policy.: 147
Slanders both make and increase jealousies, & disable us from discerning the truth.: 84
Their matchles malice in slandering us.: 73
It is Satan that speaks in and by the slanderer.: 78
A slander is the devils heart in their lips: 83
Singularity our great and grievous crime,: 152
They use to smite the godly, and confute them with fists,: 114
Their arguments are all steel and iron,: ib.
Because the Law binds their hands, they smite with their tongues,: 80
How Satan plays the Sophister,: 158
They speak evil of us, because they cannot do evil to us.: 81
They think not as they speak,: 146
Satan gets more by subtlety than by violence,: 63
Suffering, our Savior suffered 22 several ways from ungodly men,: 121
Let none look to fare better than Christ.: 126
What a multitude have lost their lives for professing Christ,: 42
Comfort for such as suffer.: 126
God will assist such as suffer for him.: 22

They are wont to carry tales of us to the Rulers,: 67
How to hear the talebearer,: 70
No music so sweet, as to hear well of themselves, ill of the Religious.: 71
The tale-bearers End.: ib.
The Thief, most forward to cry stop thief,: 87
They use to threaten the godly,: 93
Speaking of truth, a main cause of hatred and persecution.: 239
Wicked men fly the light.: 101
They use to withstand and contrary the truth by us delivered.: 100

They will undermine us in talk that they may betray us.: 95
Their cunning in this case.: ib.
And dissimulation.: 96
They have borrowed this craft from Satan, who sets them on work.: ib.
Beware we trust them not.: 97

A War proclaimed between the wicked and the godly,: 15
The time when.: 28
Warning, No expecting a voice from heav • n as Saul had.: Ad. C
And yet if they should it would not do: Ad. D
They are forced to give us warning that we may prevent them.: 94
All wicked men are the serpents seed.: 16
We cannot anger them worse then to do well.: 137
Wicked beholding to the godly for their lives.: 174
How strangely they gull themselves,: 150
Many that have a depth of knowledge are not soul wise.: 181
Examples of many wise in the worlds esteem yet fools in God's account.: 182
With God the greatest sinner is the greatest fool: and he most wise that is most religious.: 182
God regards not brain-knowledge, except it seize upon the heart also.: 183
Rightly a manknows no more then he practiseth.: 184
Saving knowledge or wisdom described. 185. That the meanest believer knows more then the profoundest clark.: 186
In what sense the word calls worldly men wise men.: 187
Strong brains too wise to be saved.: 102
Vengeance makes wise, whom sin makes foolish.: 213
They that would have this tallent, must resolve to improve it.: 194
The way to obtain true wisdom,: ib.
Instruction from the premises, 195. First, for all natural men, ibid. Secondly, for such as speak evil of the way of truth, 196. Thirdly, for God's people, 198. A Fourth Use, 199. A Fifth, 200. A Sixt, 200. A Seventh Use 201, Look more in knowledge. & in ignorance
What is meant by the woman and her seed,: 17
Their words are to be slighted,: 82
If we cannot concoct ill words, we would never endure blows,: 162
They will cavil against the very word of God, and oppose the Messengers.: 101

They are zealous against all that are zealous.: 76
They per • ecute us out of zeal,: Ad. Cc
Which is the case of all moral men,: Ad. ib.

THE CAVSE & CVRE OF Ignorance, Error, Enmity, Atheism, Profaneness, &c.

SECT I.

Question.

H Ow is it, that the practice of Christianity is everywhere spoken against, under the name of Schism, as the chief Jews told Paul in his time? Acts 28.22. And that so soon as men become religious and conscionable, they are made a by-word of the people, Job 17.6. A song of the drunkards, Psal. 69.12. And generally hated of all, Math. 10.22.

Answer. Know ye not (saith St. James ) that the Amity of the World, is the Enmity of God? And that whosoever will be a friend of the World maketh him • else the enemy of God? James 4.4. A wicked man (saith Solomon ) is abomination to the just, and be that is upright in his way, is abomination to the wicked, Pro. 29.27.

There is a natural Enmity, and a spiritual Antipathy between the men of the World and the Children of God; whence it is that the holy Ghost (who can give most congruous Names to Natures) useth in the Scripture, God's Dictionary, not only to call wicked men Adders, Alps, Cockatrices, Serpents, Dragons, Lions, Tigers, &c. Psal. 10.9. & 74.13. & 80.13. & 140.3. Isaiah 14.29. Dan. 7. Zeph. 3. Math. 23.33. which are the mortallest Enemies to mankind that live; but most frequently Wolves, and the godly Sheep, Behold (saith our Savior to his Apostles) I send you forth as sheep in the midst of Wolves, Mat. 10.16. between whom there is a strange contrariety and antipathy living, and dead, as both Naturalists and Lutinists observe.

It is an everlasting rule of the Apostles, He that is borne after the Flesh will persecute him that is borne 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, Wis. 2.15. for therefore speak they evil of you, because ye will no longer run with them to the same excess of riot, 1. Pet. 4.4.

SECT. 2.

Quest. BVt are not many discouraged, and others beaten off from being Religious, through the daily scoffs and reproaches, which in every place the Godly meet withal, for refusing to do as others do with whom they are conversant?

Answ. Yea millions, there being no such rub in the way to Heaven as that general contempt which the Devil and the World have cast upon Religion and the practicers of Piety; which makes our Savior pronounce that man blessed that is not offended in him, Math. 11.6. For hereby it is grown to that, that men fear nothing more then to have a name that they fear God, and are more ashamed to be holy then profane, because holiness is worse entreated then profaneness: with Peter we are apt to deny our Religion, when we come in company with Christ's Enemies: and with David, to dissemble our Faith, when we are amongst Philistines. Like those white-livered Rulers, John 12.42. who loved the praise of men, more than the praise of God, we choose to conceal our knowledge of, and love to Christ, lest we should be mocked, have so many frowns, and frumps, and censures, and scoffs, be branded with that odious and stigmaticall name of an Hypocrite, &c.

True, with Nicodemus, we owe God some good will, but we dare not show it because of this, we would please him, yet so as we might not displease others, nor ourselves. Like the young man in the Gospel, we will follow Christ, so Christ propound no other conditions, then what we like of: but what will be the issue, our Savior saith expressly. That he will be ashamed of such at the latter day, who are now ashamed for his sake, to bear a few scoffs and reproaches from the World, Mark 8.38. A sad saying for all such: which considered seriously, would alter the case with many; as it fared with Vstbazanes an old Noble man, and a Christian, that had been Sapores the King of Persias Governor in his minority: Who when Sapores raised a great persecution against the Christians was so terrified, that he left off the profession: But sitting at the Court Gate when Simion an aged holy Bishop was led to Prison, and rising up to salute him; the good Bishop frowned upon him, and turned away his face with indignation, as being loath to look upon a man that had denied the faith: whereupon Vsthazanes fell a weeping, went into his Chamber, put of his Courtly Garments, and brake out into these words; Ah! how shall I appear before God, and my Savior whom I have denied; when Simion a man will not endure to look upon me: If he frown how will God behold me when I come before his Tribunal, &c. For this Phisick so wrought with him, that he recovered not only health, but such spiritual strength, that he went boldly to the King, professed himself a Christian, and died a Martyr gloriously.

SECT 3.

BVt secondly, it so forestaleth (such as are without) with Prejudice against goodness and circumspect walking, that they resolve never to be Religious so long as they live: As how many not only stumble at Christ, the living and chief corner stone, elect of God, and precious, but quite fall as at a Rock of offense: yea, • tterly disallow of the things that are excellent, only through the contempt which is cast upon Religion? 1 Pet. 2.7.8.

What such men's thoughts are we may hear from the damned in Hell, We fools thought their lives madness &c. Wisd. 5.3.4. And experience shows, that they will hate a man to the death, though he have nothing to condemn him, but his being holy.

Yea, where Satan hath once set this his porter of Prejudice, though Christ himself were on earth, that soul would stumble and be offended at his very best actions, as we see in the Scribes and Pharisees, who made an evil construction of whatsoever he did or spake: For when he wrought Miracles, he was a Sorcerer: When he cast out Devils, it was by the power 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 breaker of the Sabbath, &c. John 8.

Nor can the highest eloquence of the best Preacher ever reclaim such. For first, words are vagabonds where the admon • shed hath an evil opinion of the Admonisher Secondly, they are resolved against yielding. Thirdly, let them be convinced by strength of argument, the thought of those things presently passes away like the sound of a Bell that is rung. O this is a difficult Devil to be cast out, even like that which we read of, Math. 17.16. For as all the Disciples could not cast out that Devil, no more can all the Preachers this: for the Cure of prejudice alone in one man, is more then to cure the seven deadly sins (as the Papists term them) in another. Nay (if I may speak it with reverence) what means can God use that shall be able to convert such an one? The nine plagues shall not prevail with Pharaoh, the graves opening, the dead arising, the veil of the Temple renting the light of the Sun failing, the Centurion confessing, &c. will do no good upon the Scribes and Pharisees: Yea, though Ahab be told from the Lord, that if he go to War he shall perish, yet be goeth and speeds accordingly.

SECT. 4.

Quest. BVt how should weak Christians know the mystery of this iniquity, shake off this slavish yoke of bondage and fear, in which Satan for the present holds them?

Answ. Search the Scriptures, and they will so clear your judgment, and cure your Prejudice, that in some measure you shall be enabled to quench those fiery darts, Ephes. 6.16. I mean, the reproaches of those evil tongues, which are set on fire from Hell, James 3.6. for Virgil most excellently and profoundly couples the knowledge of cause, and the conquest of all fears together.

First for the informing of your judgment, our Savior Christ and his Apostles hath abundantly foretold the same. Of a multitude of predictions I will only instance three or four. All that will live godly in Christ Jesus shall suffer persecution, 2. Tim. 3.12. Not some, but all: and what all, but even all that will live godly? Now, methinks, if there were no other texts in the Bible but this one, it were omnisufficient to take away Prejudice and wonder touching the Worlds hatred and calumny: but the Scriptures are full of the like, Ye shall be hated of all men and Nations (saith our Savior) for my names sake, Math. 10.22. & 24.9. Not of a few, but of all Men and Nations, that is, all natural men, or the greatest part of men in all Countries and Nations, yea, and for no other cause, but for professing of Christ's Name. 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 Gadereans but besought Christ to depart, his own Country men drave him out, and cast him down headlong, Luk 4.29. Yea, 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?

Again (saith our Savior) The servant is not above his Master, John 15.20. But Christ having suffered so much, if we should rest, the Servant were above his Master, which were senseless to think: For could not his wisdom, innocence, and holiness, fence him from these scorns, and can thine fence thee? Besides, that ancient prediction must be fulfilled, I will put enmity between the seed of the Serpent, and the seed of the Woman Gen. 3.15. But, if there be no war between the men of the World, and the children of God; if they should not hate and persecute us, this Prediction were not fulfilled: Yea, all the former predictions of Christ, and many, that I omit, should be false; which were blasphemy once to think.

Wherefore marvel not my brethren, though the world hate you, as Saint John speaks, 1 John 3.13. Neither count it strange, as Saint Peter hath it, concerning the fiery trial which is among you, to prove 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 definition of Luther that a Christian is a cross-bearer.

Again, 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 Sam •• l, holy David, wise Solomon, 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 passed 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. Whereas he pronounceth them blessed, which hear ill for well doing, Mat. 5.11. Which leads me to the second point.

SECT. 5.

SEcondly, For Scriptures to confirm, comfort, and strengthen weak Christians against the worlds hatred and calumny, these would be applied which follow.

Blessed are they (saith our Savior) which suffer persecution for righteousness sake, for theirs is the Kingdom of Heaven, Mat. 5.10. And again, B • essed are ye when men shall revile you, and persecute you an • say all manner of evil against you falsely for my sake, rejoice and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets which were before you, ver. 11.12. And Saint Peter, Rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy, for if ye be reproached for the name of Christ, happy are ye, for the spirit of glory and of Go • resteth upon you; Which on their part is evil spoken off, but on your part is glorified, 1 Pet. 4.12, 13, 14. Loe here is reward enough for all that men or divills can do against us: And what will not men undergo, so their reward may be answerable? This 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 Martyer) if you bate me anything of my sufferings.

But yet further, what saith Saint Paul? In nothing fear your adversaries, whose malice is to them a token of perdition, but to you of salvation, and that of God, Phil. 1 28. Yea, in the same Chapter, ver. 29. He preferreth the gift of suffering before the gift of believing : And in his Epistle to the Church of Thessalonica peremptorily concludeth, that they are elect of God, from this ground, That they received the word in much affliction with joy in the holy Ghost. They that dwell where Satan's seat is, holding fast Christ's name, without denying his faith : are Protestants indeed, Revel. 2.13.

Examine these Scriptures again and again, for every word of them is ponderous, and consider of whom and by whom they were spoken: then certainly thou wilt confess, that if their be any Nectar in this life, 'tis in sorrows we endure for Righteousness. And methinks, when I hear goodness calumniated, I bear it the easier, because the servants of vice do it.

SECT. 6

Quest. WHat is the original ground of the worlds hatred?

Ans. That Proclamation which God himself made in Paradise Gen. 3.15. where he saith unto 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.

Quest. As to the building of an house, it is needful, first to lay a good foundation, before we either raise the walls, or cover it with the Roofe: so this Text being the foundation, root, or spring of our ensuing discourse, it is necessary (for the better supporting, and also conceiving of that which follows) clearly to open it, or take it in pieces, that every part may be viewed severally.

Ans. The whole frame, or substance of the text being a general Proclamation of War, even of its own accord, falls, or empties it self into ten parts; And they especially lead us to consider these particulars, Viz.

The Thing, proclaimed,
The Author, proclaiming,
The Captains & Soldiers, between whom,
The Cause why,
The End wherefore,
The Time when,
The Manner how,
The Place where,
The Continuance,
The Issue & effects.

Quest. The whole being thus let fall into parts, let us take up each several in order, and view it. And first tell me what is intimated, by this Enmity which is here proclaimed.

Ans. By Enmity is meant, a bitter, inveterate, irreconsiliable and endless hatred and devision; opposite to that amity and familiarity, which formerly had been between the Woman and the Serpent. Breifly it is the very gall of the Prince of darkness.

Quest. Who was the Author and proclamor of it?

Ans. The Author and principal efficient of it, is God himself: for it we look a little back to the preceding verse, we shall see that this ( I ) is Jehovah ; the eternal God, and Lord of Hosts.

Quest. Between whom was this Enmity proclaimed?

Ans. Between the Serpent, and his seed on the one side: and the woman, and her seed on the other.

Quest. What is meant by the Serpent, and his seed.

Ans. By the Serpent we are to understand Satan who opened the Serpents mouth; and caused it to speak with man's voice. as the Lord by an Angel, opened the mouth of Balaam's Ass, Num. 22.

Secondly, by the Serpents seed, is meant the whole Generation of wicked men, as interpreters conclude generally: and other Scriptures make clear, calling them Serpents, Generations of vipers, and Children of the Devil. Mat. 23.33. John 8.44. and 1 John 3.10. yea! when Satan by seducing Adam, to break God's law in eating the forbidden fruit, had deformed him after his own Image; as God had formed him after his: he entitled all his heirs to that name the seed of the Serpent. John 8.44. of which more hereafter.

Quest. What is meant by the woman and her seed?

Ans. By the woman is meant Eve : by her seed, we are to understand first and chiefly Christ ; the singular seed, who was so the seed of the woman, as that he was not of the Man. Gal. 4.4. being borne of a Virgin. Isaiah 7.14.

Secondly it implieth all the elect his members; who are not only Eves seed, as she was the Mother of all living by nature; but by faith also: as else where they are called the seed, or children of Abraham Gal. 3.29,

Quest. What may be gathered from these terms thus explicated? and what instructions afford they ?

Ans. 1. That there was a twofold Kingdom set up in this world: A Kingdom of darkness, of sin, and of misery; and a Kingdom of light, of holiness, and of happiness: the King, and chief Commander of the one being Satan, the Prince of darkness; the God of this world, (that is of all wicked men in this World) And chief of evil spirits, his subjects all the sons of Adam, without exception, or exemption of any; even the Elect before calling, and Regeneration; and the reprobate without limitation. And the King of the other being Christ, called in scripture the wonderful Counselor, the mighty God the everlasting Father and Prince of peace, the Lord of Lord's and King of Kings. Isa. 9.6. Rev. 17.14. who is also the chief of men, even the chief son of man. His Subjects, the godly alone, by which I understand so many of the Elect, as are regenerate: though indeed we have all received our press-money in baptism, and ought everyone according to our engagement; maintain this fight against the Devil and the World.

2. That Satan hath more Subjects, th • n any Emperor in the world; yea, more men to serve and fight for him; th • n the Trinity which made us: that the little handful of the Church, is environed, and besieged with a numberless Multitude of deadly Enemies: All the Armadoes and Troopes of Devils, all the Companies of the wicked, all the forces and powers of Hell; have bent their Bows, and made ready their Arrows, that they may privily shoot at the righteous; who are the only mark of their malice, and white at which they level. Psa. 11.2.

I confess among us Christians: Christ is the subject of all tongues; Oh that he were the object of all hearts! but whereas the School disputes of him, the Pulpit preaches of him, Hipocrites talk of him, time servers make use of him, Politicians pretend him, Profane men swear by him, Civil honest men persecute him, Millions profess him, few love him, few serve him, few care to honor him. Godly men even amongst us Christians, are like timber Trees in a wood; here one and there one; yea, it is to be feared, that as once in Israel, a thousand followed Baal, for one that followed God : So now in England, many serve the world, and the flesh and the Devil, for one that truly serves God in sincerity, truth and holiness.

3 If our Enemies are so many in number, so great in might, in malice, in experience and cunning; as from hence we are informed: yea, if we have Enemies inferior, as wicked men, exterior, as the world; interior, as the flesh; superior, as the Devil; it behooves us not to trust to our own strength ( Hercules himself could not coape with two adversaries at once) but to implore the assistance of Almighty God, and Christ our Captain; whose weakness was too strong for all their power and might; the which being done; fear not a strong Enemy against thee, seeing thou hast a stronger friend with thee.

SECT. 7.

Quest. WHat collect you in particular from those words; I will put Enmity &c.

Ans. This shows the stabillity, and certainty of it, for with God, neither doth his word disagree from his intention (because he is truth it self) nor his deed, from his word, because he is power it self: God is not as man, that he should lie; neither as the Son of man that he should repent: Hath he said, I will put enmity, and shall be not do it? Or hath he spoaken the word, and shall not he accomplish it? Numb. 23.19. Heaven and Earth shall pass away, but one jott, or tittle of • is word shall not pass, til all be fulfilled, Mat. 5.18.

Quest. What instruction affords this?

Ans. 1 That to be without reproaches, or persecutions, we may rather wish then hope; for what peace can we look for, between the seed of the woman, and the seed of the Serpent, seeing God himself from the beginni • g hath set them at Enmity? yea, once to expect it were an effect of frenzy, not of hope.

2 Since we can expect no peace f • om the Serpents seed; let as many as are of the woman's seed, and of Christ's side; • nanimously hold together. It is hard to say, whither Bazil ▪ and Eusebius, who perceiving the Arians to improve a difference between them; to the prejudice of the Orthodox ; soon reconciled themselves, and united their forces together against the common enemy, are more to be commended, Or the Pope to be abhorred, who was so busy and hot against Luther, that he neglected to look to all Christendom against the Turk. Which declared, that he could easier digest Muhammadism, then Lutheronisme. The case of too many in our days, that think they love Christ fervently, though we may justly suspect the contrary, by their being so busy, and hot against the Reformation established. Against which they cannot bring any express scripture; only they seek straws to put out their own eyes, & puzzell others withal. As Bernard speaks of some • in his time; and sure I am, it would argue more love to Christ, and obedience to his gospel; if they would join with the godly party, against Atheists, and Papists. As, let but two Mastifes be jarring between themselves: when the Bare comes they forget private strife, to assayle their common Enemy. And certainly they might be as firm friends to truth; although they were not such bitter enemies to peace. For as the case standeth it is hard to determine whether they more intend to do God service; or really do the Devil and his instruments service; by their contradicting, and aspersing all that are not of their own judgment.

3 If the Lord have put this Enmity, between us and the wicked. Here is warrant in opposing, comfort in suffering.

4 If the seed of the Woman, fight on Christ's side, and they have God's word for their warrant: they are sure to have him assist them, and prevent their Enemies: and is not that God we fight for able enough to vindicate all our wrongs?

SECT. 8.

Quest. What occasioned the Lord to proclaim this enmity?

Ans. Adams si • ne in eating the forbidden fruit. a • d Satan's malice in moving, and seducing him thereunto, was the meritorious cause: the original of this discord, is from original sin.

Quest. What was the final cause or end why God proclaimed it?

Ans. His end was threefold, in regard of himself, the wicked, and the godly.

1 In regard of himself: his principal • nd was his own glory, which should a • ise from the manifestation, or admirable composition of his justice, mercy, holiness, wisdom, power, and providence herein.

2 In regard of Satan, and wicked men • that he might for the present punish one sin with another, and in the end take due vengeance on them in their greater condemnation, and final Ruin and destruction.

3. In regard of the Godly for their greater good, as namely that they might, by this affliction and chastisement, be stopped in their course of sin, be brought to the • ight of their evils pas • , and made repent of them, and prevented from si • ning for the time to come, and lastly to keep them in continual exercise, that so they might walk on in the way of holiness which will bring them to eternal happiness, and not to be condemned with the world.

SECT 9.

Quest. But how can God be the Author of it, without being the Author of Sin?

Ans. Very well; Even as the temporal Magistrate may put a fello • to death, without committing of Murder: That he, which is the fountain of all good, is not the Author of any evil herein, may appear.

1. By considering how the case stood at this time, with Adam and all his posterity, being condemned persons, every moment expecting, and waiting for that direful sentence to be executed, and inflicted upon them, which God before had threatened, in case they should transgress his Royal command Gen. 2.17. namely the sent • nce of death.

Which was threefold, viz. of

Body which is the temporal Death.
Soul, which is the spiritual Death.
Body, and soul which is eternal Death.

Opposite to that three-fold life of

Nature,
Grace,
Glory.

The which if it had been fully, and universally accomplisht, we could have had nothing to say, but that God was just (as now we have no reason to give why so many should be Redeemed, but because he is merciful) yet because he would, according to his nature in Justice remember Mercy, he ordained a Savior, and Remedy even Christ implied in the Pronoun Relative, He, for so many as he had before predestinated, to be borne again by his word and Spirit. John 3. to a lively faith, whereby they might lay hold on this Remedy, yet with all he did appoint, that this their way to Heaven should be thorny and troublesome. To which end he mixed with the sweet promise of Salvation, the bitter Ingredient of grief and sorrow, Implyed in the word Enmity, but yet more to justify this Judgment of God: that is, to make it appear just.

2 It will appear if we distinguish the ends of God, Satan, and wicked men. To which purpose I will instance in our Savior's example; Judas delivered him to death for gain, the Jews for Envy, Pilate for fear, the Devil provoked each of them, through this Enmity; Christ himself to obey his Fathers will, God the Father in love to sinners, and for their Redemption, each did one and the same thing. But to contrary ends: so when this Enmity breaks forth in the wicked, Satan hath a hand in it as a malicious Author, As when he entered into Judas and made him betray Christ, Luk 22.3. Man himself as a voluntary Instrument, as when Pharaoh hardened his own heart against the Children of Israel Exod. 9.34. God as a most Righteous Judge, and Avenger, as when he also hardened Pharaoh's heart, Exod. 9.12 but how? even by permitting the seed of the Serpent, from his own malicious inclination to hate the seed of the Woman: not by infusing this malice, nor by withdrawing any grace, but only by denying that grace which he was not bound to give: he doth not infuse corruption, he doth not with hold the occasion, Even as when the Rider gives his fiery horse the Reyns, we say he puts him on; In mercy infusing this Enmity into the seed of the Woman, against the seed of the Serpent: Not against their persons, as they are his Creatures, but only against their condition, disposition, and wicked conversation; we and the Devil should never have fallen out, we agree but too well, but that God hath put an enmity between us. Yea in the last place, as God turned the treachery of Judas, not only to the praise of his Justice, Mercy, &c. but to the good of all believers, so he turns this Enmity of Satan and wicked men, to his Children's great advantage, and his own glory. And hereupon is that distinction of adversities: as they come from Satan, they are usually called temptations ; as they come from men, persecutions ; as from God, afflictions. And well may he work good, by evil Instruments, when every Prince, or Magistrate hath the feat to make profitable Instruments, as well of evil persons as of good: And each Physician can make poison medicinal.

SECT 10.

Q. This rub being removed, and the passage made clear: proceed in the ways of your Text, and show me the time of this Enmity.

Ans. First I will make a distinction, and then give the Answer. The circumstance of time is twofold; the time when it was proclaimed, And the time that it is to continue.

1. If we consider the time when it was first proclaimed; It was immediately after the fall▪ when Adam had newly sinned: not long after the Creation: even when time itself was not a week old, as is probably conjectured by the learned.

2. If we consider the time that this Enmity is to continue, it is either general, or particular; The general time is here set down in the Text indefinitely, I will put Enmity between • he and the Woman, and between they seed and her seed, which being without limitation, is to be understood largely, and so signifies that it is perpetual without end, from the beginning of time▪ to the end of all time, when time (saith one) began, this malice first began, nor will it end but with the latest Man: It is an everlasting Act of Parliament, like a Statute in Magna Charta.

3 If we consider the time more strictly, then it signifies in the Subject possessed of it, the whole time of a wicked man's life: or if in time he becomes the Woman's seed by a new birth, then it signifies that part of his life, which went before Regeneration: But in the Object of it, for the whole time of a godly man's spiritual life, after he is become the Woman's seed, even from the morning of his new birth, to the evening of his departure hence, without intermission which makes the Psalmist cry out, for thy sake are we killed all the day long, Psal. 44.22.

Quest. What way we glean from hence?

Answ. Some comfort, in that this War shall once have an end: The Israellites shall not always live under the Tyranny of Pharaoh, or travels of the Wilderness : Nor the seed of the Woman always under this heavy yoke of affliction and persecution: for Death shall free us from our sorrows, as well as from our sins, yea as this is their time to persecute, ours to suffer, so their time will come to suffer, ours to triumph, let me rather feel their malice, then be wrapped up in their vengeance.

SECT. II.

Quest. WHat is their manner of venting this Enmity?

Answ. Satan the Prince of Darknes, and his adherents the wicked world: do war against Christ and his Members two ways, by Persecutions, and by Perswasions, under which two Generalls, are comprised divers and sundry particulars, which I shall severally speak of, when I come to the Properties of this Enmity, In the mean time we are to take notice, that all Satan's business was, and is (at, and ever since the fall of Adam ) to slay Soul • , 1 Peter 5.8. Job. 1.7. Neither doth he want Instruments in all places, to further, and promote this his design.

Quest. Now a word of the place where.

Answ. The circumstance of place, is threefold.

1. If we consider the place strictly, in respect of the Subject in whom it resides: then it is principally the heart of Man unsanctified.
2. If we consider the place, where it was proclaimed, then it is Paradise, or the Garden of Eden, as verse 23. shows.
3. But if we consider the place, where they exercise this Enmity, then it is the place of this miserable world, where the Church is Militant indeed, Revel. 12.7. It is said there was war in Heaven, Michael and his Angels, fought against the Dragon: and the Dragon fought and his Angels ; But this cannot fitly be construed of Heaven in Heaven, but of Heaven on Earth: For in Heaven the Church is triumphant, and the Devil in the beginning was cast out of that Heaven, 2. Peter 2.4. And there is no Warfare, but all welfare, no Jarr; but love and peace; yea such a peace, as passeth all understanding, So that by Heaven there, is meant, the Church of God on Earth; called in holy Scripture Heaven, and holy Jerusalem above ; for that her chief treasure is in Heaven. Math. 6.20. her affections in Heaven. Colos. 3.2. her Conversation in Heaven, Phil. 3.20. and for that the Lord of Heaven, dwells in her heart by faith. Ephes. 3.17.

SECT. 12.

Quest. WHat is promised shall be the issue, or effect of it; and who shall get the victory?

Answ. The issue or effect is declared in these words; He shall bruise thine head, and thou shalt bruise his heel. The meaning whereof is this.

1. By bruising of the head, is meant Satan's overthrow, and final Ruin and destruction by Christ, in respect of his Power, Dominion, and Works, John 12.31. and 1. John 3.8. to which purpose the words of the Apostle, are very significant. He also himself took part of our flesh and blood that through death he might destroy him, that had the power of death, that is the Devil, Heb. 2.14. And he being overcome, his seed are overcome, and perish with him, Revel. 12.9. John 14.13.30. and 12, 31.32. And this is the first promise of grace, and life made to Eve, and all mankind, now dead in sin, and enemies to God. Collos. 2.13. and 1.21. Neither is it only meant of Christ in his own person, but it implies that all his Members, by resisting the Devil steadfastly through faith in him, shall have victory also 1 Corinth. 15.57. given them by the God of peace, who shall bruise Satan under our feet shortly, as the Apostle speaketh plainly, Rom. 16.20. Faith in the Lamb, shall put this roaring Lyon to flight: They overcame him by the blood of the Lamb, Reve. 12.11.

Secondly by his heel bruising is meant,

1. First Christ's holy ways, which Satan should by all means (either of Temptations, or Persecutions ) seek to suppress:
2. And secondly his human Nature, which Satan should afflict all manner of ways, until he brought upon him
- That Shamefull, Death of the Cross, Ga • . 3.13.
- That Painefull, and Death of the Cross, Ga • . 3.13.
- That Cursed, Death of the Cross, Ga • . 3.13.

For then his heel was bruised, when his Body was crucified. And it was no more then the bruising of his heel; his divine Nature being impassible and untouched; where note that it was the politick malice of the Devil and the World, that aimed by the death of the General, to disband the Army. So long as Christ lived on earth, we read of no persecution against his Disciples, Math. 9.15. But let him be once removed, and then there is havoc made of the Church, Stephen is stoned, Peter crucified, Paul beheaded, some strangled, some burned, some broiled, some brained, all but only St. John murdered. And Thirdly it is meant, that all who believed in Christ's name, shall suffer bruising, in one kind or other for his sake: And then his heel is bruised, when his Members are afflicted: But all the hurt they can do is, but to bruise the heel.

Bruise them in their

Persons,
Estates,
Good Names;

For to hurt their best parts, their Souls, they shall never be able: yea all this bruising in the end shall turn to the further good.

Of their Souls,

Here in Grace,
Hereafter in Glory.

And so you have the matter, the Author, the Subject, the Object, the Cause, the End, the Time, the Manner, the Place, the Continuance, the Issue and effects of this Enmity.

SECT. 13.

Quest. BY your opening of this Text, and unveyling of the terms: I see it looketh two several ways, and that it reacheth out as it were with one hand, a blessing to all believers, as well as a curse with the other to all wicked men and Spirits.

Answ. Yea it is like a Checker;

half white,
half black.

Consisting as

Much of Mercy and Consolation, as Judgment and terror: resembling Moses who saved the Israelites, and slew the Egyptians. For as harsh as the words sound, they are so full of grace, and mercy; and contain so much in a little, that this text may well be called the Gospel's Epitome; yea the marrow, or pith of the whole Bible, compiled by wisdom it self; A short, yet absolute Sum of all holy faith, yea the foundation of all whatsoever the Prophets and Apostles have written, or Ministers do preach; The key of the Scriptures, as Ambrose calls the Creed; It is but of a short sound, but of a large extent; little in show, infinite in sense.

In fine, it is so large for matter, so short for phrase, so profound for depth, so sweet for Consolation, and yet so terrible for severity, that it well suites with the Author who spake the words and none else.

Quest. I perceive then, that to draw this Well dry, to dig this Mine to the bottom, and to speak of each several, in this universe were an Herculean work, and fit for some divine Theseus, or Solomon.

Besides it would require too large a vollume, for Common use: wherefore it shall content me, you only Anatomize that part or Member of the whole which is here termed Enmity, by laying open the veins, and Arteries thereof; it being the very point, or main Center, the pole, or Cardinal Axeltree, upon which this text moves, and is turned. And that will be sufficient: For where prevailing is by lies, there discovery is victory; yet lest the Pages should still grow, As fi • h into a multitude, garble your notions, and give us but the very Marrow of the matter. And because Method to the matter is as fashion to Apparel; and form to building, propose what shall be your order of distribution.

Ans. As the Throne of Solomon was mounted unto, by six stairs: so this Throne of Satan, this strong hold of the wicked, may be mounted unto (for I only intend a discovery at this time) by a Ladder of six steps, set upon this ground which is already laid, or if this original, be counted for one step, then the Ladder consists of seven staves, answerable to the seven steps which led up to that Temple in Ezekiel's Vision, Ezek. 40.26. For

I will draw all our present discourse, to one of these heads: (taking liberty so to place them, as may serve best for my purpose, and the Readers benefit.) Viz.

The Original, of Enmity.
The Continuance, of Enmity.
The Properties, of Enmity.
The Causes, Why wicked men hate and persecute the Godly.
The Ends, Why wicked men hate and persecute the Godly.
The Reasons why, God permits them;
The Reasons why, The Godly suffer it so patiently.

These seven shall limit my speech, and your patient attention, and I take them only to be inherent in the words, there be some short adherent circumstances, which I shall salute as I pass, they may be within the circumference, these are in the heart and Center; And these alone as I suppose, may serve as spectacles, to see the Devil • nd his Works by, in the matter of hatred and persecution.

SECT. 14

Quest. TO begin with the second point proposed (having dispatched the first) and to proceed from Explication to Confirmation, and so to Application. How prove you that there hath been in all Ages past, is now, and ever shall be between these two Kings Satan and Christ, and their Regiments, the wicked and the Godly, a perpetual War, Enmity and strife, according to the Lord's prediction or Proclamation?

Ans. For proof I could produce Testimonies and examples innumerable there being scarce a Page in the Bible, which doth not • ither express or imply somewhat touching this Enmity, yea as if the Scriptures contained nothing else, the holy Ghost significantly calls them the book of the Battailes of the Lord, Numb. 21.14. as Rupertus well observes.

And because examples, give a quicker impression then Arguments: the proof shall be by Induction of particular instances collected from the Scripures and Ecclesiastical History, wherein I will be brief, and only mention, Three in every Age (though the Sea of examples hath no bottom) for that I shall be forced to speak more at large when I come to the properties and Causes of Enmity.

The continuance of the worlds Enmity in all Ages. Viz.

1. In the old world before the flood.
2. After the flood, before the Law.
3. After the Law, before Christ.
4. Since the Gospel in the time of Christ and his Apostles.
5. After the Apostles for the residue of the ten Persecutions.
6. From the Primitive times and Infancy of the Church hitherto.
7. For these present times wherein we live.
8. For the time to come unto the Worlds end.

1. To begin with the first Age, Viz. the old World before the Flood. We read of this War, enmity and strife between Cain and Abel, 1 John 3.12. Between Lamech and the holy Seed, Gen. 4.23.24. and between those wicked Giants, which Moses speaks of, and the sons of God, Gen. 6.2. to .12. Yea, those Giants bad battle to Heaven, as our Mythologists add, to ver. 4.

SECT. 15.

2. AFter the Flood, before the Law, between all the men of Sodom and righteous Lot, Gen. 19.4.9.11. 2 Pet. 2.8. between Hagar and Ishmael, the Bond woman and her son, and Sarah and Isaac, the Free-woman and her son, Gen. 21.9.10. Gal. 4.29. And between Esau and Jacob, first in the womb, the more plainly to shadow out this enmity, Gen. 25.22.23. and after they were borne, Gen. 27.41.

SECT. 16.

3. AFter the Law, before Christ, between Doeg and the eighty five Priests, which he slew with the edge of the sword, 1 Sam. 22.18.19. Between Jezebel and all the Prophets of the Lord, which she destroyed, 1 Kings 18.13.14. And between the Heads in Israel in Micah's time, and all that were good, Micah 3.2.

SECT. 17.

4. SInce the Gospel, in the time of Christ and his Apostles this enmity so manifested it self, not only in the Gentiles, but in the Jews, God's ow • e people, who first moved those persecutions against Christ and his Members, that having beheaded John Baptist his Harbinger, and crucified himself the Lord of life, we read, that of all the Twelve, none died a natural death save only Saint 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 Saint Jerome do report: See Acts 7.51. to 60. & 12.1. to 5. Rom. 8.36. John 21.18.19.

Now all these, besides many other of his Disciples, suffered martyrdom merely for professing the faith of Christ; whereof some were stoned, some crucified, some beheaded, some thrust thorough with Speares, some burnt with fire, with a multitude of other Believers, for Ecclesiastical History makes mention of two thousand which suffered the same day with Nicanor, Acts and Monuments, page 32. which makes Saint Paul cry out, I think that God hath set forth us the last Apostles, as men appointed to death, 1 Corinth. 4.9.

SECT 18.

5. 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 also was Serena the Emperesse, yea under him and nine other Emperors, there was such an innumerable company of innocent Christians put to death and tormented, that St. Jerome (in his Epistle to Chromatius and Heliodorus ) saith, There is no one day in the whole year unto which the number of five thousand Martyrs might not be ascribed, except only the first day of January, who were put to the most exquisite deaths and torments that ever the wit or malice of men, or Devils could invent to inflict: we read of no less then twenty nine several deaths that they were put unto, if no other be omitted.

SECT. 19.

6 FRom the primitive times and infancy of the Church hitherto the Turk and the Pope have acted their parts, in shedding the blood of the Saints, as well as the Jews and Roman Emperors: touching which, for brevities sake, I refer you to the Book of Acts and Monuments. Yet because a taste may please some, I will insert what the Holy Ghost hath foretold in the Revelation, touching the Pope, who calls himself Christ's Vicar and supreme Head of the Church: the Angel, speaking of the Whore of Babylon, saith, She was drunk with the blood of the Saints and with the blood of the Martyrs of Jesus, Revell. 17.6. Which in part was fulfilled in England, under the reign of Queen Mary, when in one year, a hundred seventy six persons of good quality were burnt for Religion, with many of the Common sort: and in France, for before these late bloody Massacres, there were more then two hundred thousand which suffered Martyrdom about Transubstantiation: For the chief persecutors of Christ and his followers, are not Atheists, or Turks, or Jews, but such as hold great place in the Church, Antichristians and Pseudochristians, which makes our Savior say they shall excommunicate you, that is, they shall blot out your names from among God's people, or cast you out from the visible outward communion of the Saints.

And indeed, virtue hath ever suffered most from those, which should and seem to uphold her: and instruders 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, Mat. 21.33. to 39. where those Farmers of the Vineyard killed the servants, who came to receive their Masters rent: they did not kill the Thieves and 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.

Yea, the godly have ever suffered most from such as profess the same Faith and Religion with them. It hath been the complaint almost of all the Fa •• ers and Saints of God, which have written, that the faithful, in their several times, were hated, traduced, calumniated, slandered reproached, accused, persecuted and condemn • of such as profess the same Religion with them, ( • hough under o • her pretences, yet only fo their au • ier and holy lives, that they stuck close to the truth, made conscience of their ways, and would not rush so boldly into sin as others. Ecclesiastical History. lib. 6. Chap. 4.5.16.

SECT. 20.

7 TO come unto these present times wherein we live. Is the World mended with age? Yea, I would to God we did not find, that as it is in the little world, the older it grows the more diseased; so in the great world, the older the more vicious; that the consummation of times and sins were not met together upon us. But as commonly in a diseased body all the humors fall down into the Legs or feet, and make an Issue there: so the corruption of all ages hath sliden down into this of ours, as into the feet. Many (saith the Apostle) walk, that are enemies to the Cross of Christ, Phil. 3.18. If many in Saint Paul's time, more now; for Satan, who was then bound is now loosed again out of his prison, and hath great wrath▪ because he knows he hath but a short time, Revel. 12.12. To speak only of the entertainment which piety finds among such as would be counted (not only Christians but) Protestants, which principally I intend. 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, yea, wicked company, be zealous for the glory of God, &c. Without being traduced, calumlumniated, 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 than his. If a man walk with God, he is too precise: if he will be more than 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. How common a thing is it to wound all holiness under the name of Puritan, 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 merciful to the contempt of thy Servants.

True, blessed be God, and good laws, we suffer little but the lash of evil tongues; but were wicked men's powers answerable to their wills and malice, they would deliver us up to be afflicted, put us out of the Synagogues, excommunicate and kill us, as our Savior shows, John 16.2.33. and Mat. 24.9.

Yea, their enmity and hatred would be so virulent and bitter, that the brother would betray the brother to death the Father, the Son, and the Children would rise up against their Parents and cause them to die, the kinsman against the kinsman, and the friend against the friend, only for professing Christ's name, & being religious, as himself affirms, Math. 10.34, 35, 36. Luke 21.16.17. Neither is it strange, for this was one of the ends of Christ's coming into the World, as appears, Mat. 10.34.35. where himself saith, Think not that I am come to send Peace, but the sword ; meaning between the seed of the Serpent & the Seed of the Woman; for I am come to set a man at variance against his Father, the daughter-in-Law against the Mother-in-Law, and a man's enemies shall be they of his own household, Luke 12.51, 52, 53.

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

SECT. 21.

8. FOr the time to come, As this strife and enmity in the wicked against the Godly, was early in its entrance, taking its first being in the beginning of time, and hath constantly continued hitherto: so it will be long in continuance, and endure to the end of time, as the Scripture shows: Yea, the last remnants of time are likely to have the most of it, because as in them love shall wax cold, Math. 24.12. so as love groweth cold, contention groweth hot.

More expressly the Holy Ghost foretells, That in the last days shall come such perilous times, that all who will live godly shall suffer persecution, and that toward the end of the World there shall be scoffers, false accusers, cursed speakers, fierce despisers of them that be good, such as shall turn the grace of God into wantonness, and deny God the only Lord, and our Lord Jesus Christ; And being fleshly, not having the Spirit, they shall speak evil of the things which they know not; And whatsoever things they know naturally as brute beasts, which are without reason, in those things they shall corrupt themselves; And that many shall follow their damnable ways, whereby the way of truth shall be evil spoken off: 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. & 3.3. Jude 4.10. 16, 18, 19. And so much of the continuance.

Now to wind up with a word of Application: If it be so, that all the Godly that have gone before us have been envied, hated, traduced, nick-named, and persecuted by wicked men, and all that come after us shall be; let no particular member of the Church look to fair better then the whole body: we see the Patriarchs went this way, the Prophets this way, the Apostles this way, the Martyrs this way, this way went all the Saints and servants of God, and do we look for an easier way? Yea, if the dearest of God's Children in former ages have suffered so much for Christ, been put to such cruel deaths and torments for keeping of a good conscience; let us praise the Lord, who hath dealt with us far otherwise; and pray for good Magistrates to whom, next under God, we owe the thanks: Yea, if our Fore-fathers so willingly underwent those fiery trials, let none for shame shrink-under the burden of an aiery trial only.

2. If the brother persecute the brother, the son, the Father, the Parent his Child, the Hnsband his Wife the Disciple his Lord, think it not strange to be persecuted of any; for lightly they which are not persecuted, are persecutors themselves.

SECT. 22.

Quest. HAving proved the Continuance of this Enmity in all ages, now tell us what be the Signs and Properties of it.

Ans. They are either

Mental,
Verball
or Actual.

The first whereof are inward and secret, the two later outward and manifest.

Quest. What are the mental properties, which you call inward and secret.

Ans. They are four in number.

It being their manor

1. To envy the good Estate of the Godly.
2. To contemn the mean Estate of the Godly.
3. To rejoice at the evil Estate of the Godly.
4. To hate them.

First, it is 〈…〉 ner of wicked men, out of Enmity to envy the virtuous and good estate of the godly: For envy shall lead the Troope, as Judas lead the Soldiers; and it may challenge the first place in the right-hand file (as pride doth in the Popes Catalogue of the seven deadly sins) because it was the eldest and first borne sin that ever was in the Devil, after he was cast out of Heaven, and the first that ever he begat upon our nature, after we were cast out of Paradise; which makes St. Austin therefore call it (as by a kind of excellency) the Devils sin. Thus Cain envied his brother Abel, Gen. 4.5. Saul, David, 1 Sam. 18.28.29. and those unbelieving Jews, Paul, Acts 17.13. The wicked take as much delight to see the virtuous life of an holy man, as sore eyes do to look upon the Sun. How contrary are good Angels and evil men? The Angels rejoice at that, whereat these powte and stomach; they are ready to cry and burst for Anger, at that which makes music in Heaven. But why is it? These Antipodes to virtue, having lost all good themselves, are vexed to see it in another: a true note to know the Serpents Seed by, for it is the Devils cognizance, 1. John 3.14, 15. as Love is Christ's, John 13.35.

And as it is the very Lees of vice; so it hath a punishment answerable: for by a just judgment of God, their own malice turns back into their own bowels, as it is Psalm. 7.14, 15, 16. and slayeth them, as the swords of Gideon's enemies killed themselves, Judges 7.22. For that none might have cause to envy the envious man again, but all to pity him; envy it self is a fire, which consumes that fuel; a Worm which gnaweth that gourd; a viper, which eats through those bowels; a Moath, which fretteth that garment wherein it is bred, nourished and maintained; it is the consuming of the flesh, and rotting of the bones: Prov. 14 30.

And for hereafter, if wicked men thus envy the virtuous and good estate of the godly in this World, which is but their Hell, or at least their Purgatory; How will it gall them, when they shall see Abraham, and Isaac, and Jacob, and all the Prophets and Saints of God in the Kingdom of Heaven, and themselves thrust out of doors, and cast into the Lake which burneth with fire and brimstone ?

This shall make them gnash their teeth for envy, as our Savior shows, Luke 13.28. Math. 8.11.12. but how just is it with God, that this fire of envy should be punished with the fire of Hell!

SECT. 23.

2. SEcondly, it is their manner and property to contemn the supposed mean estate of the godly, as Samballat, Tobiah and Gershom, with the rest of that crew, contemned Nehemiah and the Jews, Nehem. 4.1.2, 3. Thus Rabshakeh contemned Hezekiah and his people, 2 Kings 18.19. to 36. and the Epicurean Philosophers Paul, Acts, 17.18.

Whereas misery, with good natures, is made a loadstone of mercy; with base minds, it is contrarily made a footstool for pride to trample on; and nothing so midnights the soul of him that is fallen, as scorn and contempt.

But you may observe that arrogancy is a weed that ever grows on a dunghill, and from the ranknesse of that soil, she hath her heighth and spreadings; for they are but puffed minds, and frothy wits, that get so to the top, and bubble thus above inferiors. As what makes them contemn us, but, together with pride, their ignorance? For alas • , they take notice of our misery, not of our happiness. Noah's virtues are not Chams admiration; but his drunkenness is his sport. Wicked men are like those ill taught children, 2 King. 2.24. that could upbraid Elisha with his bald head, but had not the wit to consider how God had crowned that head with virtue and honor. O that they could but see all, that they would but say all: as Ephialtes, when one cast him in the teeth with his poverty, answered, Why dost thou not make rehearsal of other things also, as that I love law, and regard right? But indeed, this were to clean our faces, and foul their own.

But let them insult for a while, they cannot sit upon so high a cogge, but may with turning prove the lowest in the Wheel: as it fell out with Hammon, who being now made Lackey to a despised Jew, begins to envy, where half an hour since he had scorned; and misery, like a Vulture, must have somebody to prey upon. There is a continual vicissitude of things: The Righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. The wicked shall be a ransom for the righteous, and the transgressor for the upright, Prov. 21.18.

SECT. 24.

3. THirdly, it is their manner, to rejoice at the supposed evil estate of the godly, as the Princes of the Philistines did at Samson's blindness and bondage, whom they insulted over, and made their laughing stock, Judge. 16.25. Peninna at Hannah's barrenness, especially when she went up to the house of the Lord, 1. Sam. 1.6.7. And the Jews at the Disciples, and the rest of the Church, when Herod vexed some, and slew others, Acts 12.1.2, 3. Wicked men feed themselves with others adversity, as Beetles are fed with their fellows dung: and like Flesh-flies, make the wounds of God's children their chief nourishment: Yea, Crocodile-like, they would, if they might, fatten themselves with the warmest blood of godly men's lives.

And not so only; for we have a generation, whose only rejoicing is, Cham -like, to see another fall into some gross sin, or infirmity: Yea, as Luther speaks, they hunger and thirst after the scandals of the godly : and if at any time through human frailty, they do fall into some evil, like hungry Hogs, they muzzle in their excrements, and feast upon them, as upon dainties; there being nothing that so glads their hearts, that so opens their mouths with so much insolency and triumph; as what cure will they take to spread the same abroad by a common fame: Yea, it were well, if they would not play the Curres, and open when they are able to sp • ing no Game.

But they must needs be filthy creatures, that feed upon nothing but corruption. To delight in men's sins, is the sport of devils: recovery from those sins, is the joy of good men and Angels. Cham derides his Fathers nakedness; it should have been his sorrow: he makes it his sport. But it is ill for a man to make himself merry, with that which angers God.

SECT. 25.

4. IT is their manner to hate the religious, as all carnal men hate the members of Christ, Matth. 10.22. thus Ahab hated Elijah, as himself confessed, 1 King. 22.8. Yea, so inveterately, that there was not one Kingdom or Nation, where he had not sent to take away his life, 1 King. 18.10. and Haman Mordecai, which was so deadly, that he thought it too little to lay hands on Mordecai only; wherefore he sought to destroy all the Jews, the people of Mordecai, that were throughout the whole Kingdom of Abashuerus, Hest. 3-5, 6. For the effecting of which, he obtained that bloody Edict, ver. 6.9. And lest it should want success, he offered ten thousand Talents of silver into the Kings Treasury, to have it effected. Hest. 3.9.13. And such another was cruel Arundel, sometime Arch-bishop of Canterbury ; who vowed and swore, he would not leave a slip of Professors in this Land; For you must know, That their hatred extendeth not to this, or that person alone, but to the whole generation of God's Children and people. As what saith the wicked in David's time? Come, let us cut them off from being a Nation &, let the name of Israel be no more in remembrance. Let us take for our possessions the habitations of God, Psa. 83.4.12

And the World is no changling; for this age wants not many such Haman's and Arundels, 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, where it in their power, Mic. 3.2. Ps. 83.4

But our comfort is, they have not so much authority as malice; resembling the Serpent Porphyrus, which abounds with poison, but can hurt none, for want of teeth: Though their punishment shall be never the less. For as the will to do God acceptable service, is accepted, as if it were service indeed: so the intent and offer of wrong shall be judged for wrong, in that Court of justice. Good and evil thoughts and desires in God's account are good and evil works: And so much touching the Mental properties of this enmity.

SECT. 26.

Quest. WHat are their Verball properties?

Ans. They are Eleven in number: And are manifested.

1. In murmuring against the persons of the Godly.
2. In misconstruing of their actions and intentions.
3. In carrying tales of them to others.
4. In persuading others against them.
5. In scoffing at them.
6. In nicknaming them.
7. In railing on them.
8. In raising slanders of them.
9. In cursing them.
10. In threatening of them.
11. In undermining of them by flattery.

First, ungodly men verbally manifest their enmity by murmuring against the Children of God: as Laban's sons murmured against Jacob, Gen. 31.1. The Israelites against Moses and Aaron ; Yea, against God himself; for which, the utmost part of the Host was consumed with fire from Heaven, Num. 11.1. & 14.2, 3. And lastly, the laborers in the Vineyard against the Master of the house, and their fellows, Matth. 20.11, 12.

And have not we the like murmurers? O that so many Loaves and Fishes, as did feed five thousand in the Wilderness, would but stop their mouths, who amongst us do both vex at others plenty of grace, and their own want! that do murmur against the godly, even for no other cause, but that they alone should be the men in whom no crime, or fault scandalous can justly be found: that make it their Grace, both before and after dinner, to disgrace some Innocent.

But so it is, That the baggage World desireth nothing more, then to scar the face that is fairer then her self: whence she takes occasion, in every company, to • rect the failings of holy men very high, like Saint Paul's, for the gaze of all; whereas they hide their good parts under ground, like Saint Faiths, that none may note them.

Wherein also is another disadvantage, that cannot be helped. The multitude will sooner believe them, then ourselves. Affirmations being ap • er to win belief, then Negatives are to uncredit them: whereby • t falls out, that Piety is everywhere pushed at, an • the religious murmured at, and clamoured against in all places.

If such men would know their wages: let them look, 2 Pet. 2.12. and there they shall find, that as their tongues have walked against Heaven, so they shall be confined to Hell: And in the mean time, Cursed is he (saith the Holy Ghost) that smiteth his neighbor secretly; and let all the people say, Amen, Deut. 27.24.

SECT. 27.

2. BY Censuring their actions, and mis-construing their intentions • as Eliab : did David's zeal for God's glory to be pride and malice, 1 Sam. 17.28. And those wicked ones, his fasting and mourning to be Hypocrisy, Psalm. 35.13. to 17. Thus Job's friends condemned him for an Hypocrite, Job 4.6. to 11. And the Jews, Christianity to be Heresy; and Paul, the Preacher of it, a pestilent fellow, a mover of sedition, and maintainer of schism ; yea, all the Disciples to be deceivers, 2 Cor. 6.8.

And thus too many in our days, will definitively censure men for Hypocrites, whom they scarce know superficially: Yea, (which is worse) only because their works are good.

Prejudice casteth a false color upon the best actions: and Baseness, what it cannot attain to, it will vellicate and deprave. But what saith Sincerity? While my conscience is innocent, the Worlds suppositions cannot make me culpable: Let me rather, with Elijah and Micah, do well, and hear ill▪ then, with Ahab and Jezebel, do ill and be flattered.

The Accuser of the Brethren makes choice of wicked men, to t • aduce those 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 error 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-bibber, an enemy to Caesar, and what not?

A Deceiver and yet true, was S. Paul's Motto, 2 Cor. 6.8, &c. And as it was then, so it is now.

Wicked men deal with the Godly, as sometimes a lustful person will do by a chaste woman, when he cannot take away her honesty, he will take away her credit; brag of effecting his will with her, when yet he could never have admittance into her company.

Bad natures, whom they cannot reach by imitation, they will by detraction: like the Fox, what they cannot attain to, they will depress, and seem to despise: their cunning is to condemn others, that themselves may be justified. As Caligula took off the heads from the Images of the gods, to set up his own: Or as Merchants, who to raise the price of their own commodities, will beat down the prices of others.

And have they not reason thus to do? Yes: for how is a vicious person discredited, and made contemptible, by the virtuous life of an holy man? We know straight lines help to show the crooked. And it is easy to guess, the Pharaohs fat Kine made the lean ones more ill-favored. A swarthy and hard-featured visage, loves not the company of clear beauties.

Again, another reason is, They judge others by themselves: now they do all their good in hypocrisy, and so thereafter judge of others. Saint Chrysostom hath given the Rule, As it is a hard thing (saith he) for one to suspect another to be evil who is good himself: so it is as hard for him to suppose another to be good, who is himself ill. And we see it fulfilled in Nero, who verily believed, that all men were foul libidinists, because himself was such an one.

SECT. 28.

3. WIcked men manifest their enmity against the religious, by carrying tales of them unto others: as Cham carried tales to his brethren of Noah's nakedness, his tongue was the trumpet to sound forth his Fathers shame, Gen. 9.22. Thus Doeg carried tales to Saul of David, and Ahimelech, 1 Sam. 22.9, 10. and the Zip • ins, two several times brought tidings to Saul, where David had hid himself, to the end Saul might slay him, 1 Sam, 23.19, 20. & 26.1. And those Libertines, with other suborned men against Steven, to the Counsel of Priests, Acts 6.8. to 15.

And of this burden many amongst us are in continual travel. For how frequently do debauched Drunkards, and incorrigible sinners (resembling their father the Devil, who both by name Revel. 12.10. and by nature, Job. 1.7, 8, 9. is a continual Accuser of the brethren ) carry tales to their fellows, of such as will not consort with them? yea, of their faithful Ministers, especially if he thunders in his doctrine, and lightens in his conversation, as Gregory Nazianzen speaks of Basil ? Yea, and think they do as good service in it, as Secretaries, and Espialls of Princes, do to the State, when they bring in bills of intelligence?

But do they, as they ought, with an upright mind tell both our virtues and vices impartially, as Swetonius writeth of the twelve Caesar's, and so leave the upshot to collection? No, but rather, as the Jews did by Paul, Acts 24. charge us with many things, as that we are pestilent fellows, movers of sedition, and maintainers of Schism, but proving nothing, verse 13. And indeed, how should they, when every word they speak is a slander? Or if otherwise, they look on our infirmities, they look not on our graces, on our repentance? No these Flies skip over all a man's sound parts, I mean his excellencies; to fasten on a scab, or ulcer; resembling our Prognosticators, that are more diligent to make mention of foul weather than of fair; storms and thunder they much harp upon, but calm and serene days pass them un-observed: whereas an ingenious nature would pass over the evil where he finds more good; considering we are full of faults by nature; good, not without our care and industery; for a mind well qualified, is often beholding to the industry of the owner: and Ulysses as Homer relates, was so applauded for the accutenesse of an ingenious mind, that men spared to object unto him the deformity of his body.

But these contrarily, for want of matter to expect against, will coin it of their own heads. And that they may deliver themselves with the greater Emphasis, will affirm as that Gymnosophist in Plutarch did, of those Orators to Alexander, That everyone of them doth exceed his fellows, and swear that the matter is so clear and manifest, that all the Town rings of him (meaning the good fellows of the Town) and to speak truth, the parties faults are so clear and evident, that you may see them as well in the dark, as with a candle, as appears by the sequel. For • re there not some godly and faithful, both Christians and Preachers, that have been often (I say not ninety five times) accused by them, as Aristophanes was by the Athenians, and every time found innocent? though no thanks to their accusers, for they endeavor all they can to corrupt such as hear them, and fore-stall their judgments against the good and goodness.

O that men were so wise, as to hear the tale-bearer with indignation, examine before they trust, believe his reports, if infallibly true, with unwillingness, acknowledge it with grief, hide our neighbors faults with honest excuses, and bury them in silence: for commonly it fares with the first relator, as it doth with a stone thrown into the water, which of it self makes but one circle, but that one begets a hundred, and so both offends and infects many others, but always proves himself to be uncharitable. It were good for other men if tale-bearers would consider this, but better for themselves.

True, the wise and honest are able, as so many Angels of God, to discern truth from slander; though to the grief of many good hearts, no music can be so sweet to the ears of others, as to hear well of themselves, ill of the Religious.

And these, as they often set the former on work, so they are resolutely opinionated in believing of lies (as Saint Austin speaks of the Priscillianists ) whereby they supererogate of Satan.

But what is the end of these tale-bearers, and informers against good men? Follow them to their ends, and you shall see, that if ever the Lord open their eyes to see this their fact, they are even in this life rewarded with the strappadoes of an human soul, racked in conscience, and tortured with the very flashes of Hell fire, and not seldom forced to lay violent hands upon themselves, being never well, nor in their own place, till they be in Hell, Acts 1.25.

SECT. 29.

4. IT is their manner to persuade and give devilish counsel to others, like themselves, to persecute the godly, as Balaam gave w • cked council to Balak against the Children of Israel. when he could not be suffered to curse them, Revel. 2.14. Th • s the Princes and Rulers did to Zedekiah the King against Jeremiah, saying, We beseech you, let this man be put to death for thus he weakeneth the hands of the men of War, &c. Ier. 38.4. and the Jews of Thessalonica to the people of Berea against Paul, Acts 17.13.

That the enemies of the Cross of Christ, are still accustomed to deal after this manner with the religious, I need not demonstrate; plain things, which ourselves are daily witnesses of, need no proof. Only note their matchless malice herein; who, that they may be sure to prevail, first dazzle their friends eyes with false accusations against us, as true and certain, as that Naboth did blaspheme God and the King; and their associates are as sure of it, as Darius was, that the Idol Bell did eat and drink every day forty Sheep, twelve Kakes, and six great pots of Wine, because threescore and ten of the Priests gave it out so: And that their mortal enmity may be taken for a zeal of the Churches good, as Judas would have his covetousness taken for Charity, John 12.6. And the Pharisees their Cruelty thought Piety, Matth. 23.14. All the reproaches that the Devil, and these his Scavengers, can rake out of the Channels, of Hell, shall be flung in our faces, the worst language that hath ever been dipt in the forge, or tipped at the fire of Hell, shall be bestowed upon us; wherein they resemble those ancient enemies of the Gospel, who clad the Martyrs in the skins of wild Beasts, to animate the Dogs to tear them.

This evil world hating true Christians (as it did Christ ) without a cause; readily takes up Arms against the most innocent, and so clothing them with pretended causes, to color that her hatred, (For as no man loves evil, but under the show of good: so no man will appear to hate what is good, but under the appearance of evil.) Truth it self is arraigned, as a deceiver: And he by whom Kings reign, represented as an enemy to Caesar : and under such representations to the people, he is crucified by them.

Though perhaps this is more then needs, for not seldom the counseled are more ready to yield their aid, then they are to ask it; being of Maximinus his humor, who seeing none offer themselves, set on work certain vile persons to accuse the Christians of heinous crimes, that so he might persecute them with more show of reason; for that one may supply the others defects, the first finds an head, the second a tongue, the third hands: As Ulysses may contrive, but Diomedes must thorough with it: so altogether deal with the poor Minister, or Christian, as the Soldiers did with Christ, first blind him, then strike him, and last ask him, Who is it that smote thee? And he may answer the best man of them, It was thou, O mine enemy, thou wast an Achitophel in the one, a Doeg in the other, a Belial in both. And let such men know, that this their instigation will end at last, either in anguish or confusion, tears or torment will become their recompense.

SECT. 30.

5. IT is the manner and custom of wicked men to scoff at the righteous, as Ishmael scoffed at Isaac, Gen. 21.9. Rabshakeh at Hezekiah, and his people, 2 Kings 18.27. And the Philosophers at Paul, Acts 17.18 to 21.

And to this day the world is too full of scoffing Atheists, and mockers of Piety. Michal was barren, yet she hath too many children, that scorn holy exercises; every household almost hath some in it, if not many, of the brood of Cham and Ishmael: so that if any one refrain from impiety, refuse to do as the rest in all excess of riot, he is made both their prey and laughing-stock: Yea, if he be so bold as to preach righteousness to them, by voice or by example, there is instantly some Tobiah, or Sanballat, steps up to flout him. They so hate righteousness, that they will hate a man for it, and say of good living, as Festus did of great learning, it makes a man mad. But they cannot know who are sober, that are mad themselves. Achish and his Courtiers thought David mad, yet he was the wisest man amongst them. Yea, as old men answer young men, You think us fools, but we know you are not wise: so answer we these, You think us mad that are so hot against sins, but we know you mad that are so cold for your souls.

Dogs will bark at the Moon: and what all men commend, you have some Thersites take delight to blast. Lot vexed himself because he saw men bad: these, because men are good: not because God's Law is broken, but because others keep it better then themselves. But these are brinish & ill made candles, which so sparkle and spit at others: it is a cursed zeal in these men, to malign the good zeal of all men.

But let them alone, they need no help to be miserable: for as they scoff at us, so God laughs at them, He that sitteth in the Heavens shall laugh, the Lord shall have them in derision, Psal. 2.4. Yea, Judgments are prepared for these scorners, and stripes for the backs of these fools, Prov. 19.29. God shall rain down fire and brimstone upon such scorners of his word, and blasphemers of his people as thou art, said Mr. Philpot the Martyr, to mocking Morgan and the rest of his persecutors.

If they smart not here, as Cham did, whose scoffing only brought his Fathers Curse, and God's upon that: And the two and forty children who were devoured of wild Bears for scoffing at Elishas bald head, 2 King. 2.24. and Felix, who for one malicious scoff, did nothing day and night but vomit blood, till his unhappy soul was fetched from his wretched carcass: And Pherecydes, who was consumed by worms alive, for giving Religion but a nick-name; a small matter if thou mayst be made Judge. And Lucian, who for barking against Religion like a Dog, was by a just judgment of God, devoured of Dogs.

For this let me tell them, what ever the D • vil blinding them, they think there cannot be a greater Argument of a foul soul, then the deriding of religious services: Yea, to be a scoffer, is the depth of sin: such an one is upon the very threshold of Hell, as being set down in a resolute contempt of all goodness.

SECT. 31.

6. IT is their manner and property to nick-name the godly, as Ahab nicknamed Elijah, the troubler of Israel, 1 Kings 18.17. The wicked, Job and David hypocrites, Psalm 35.13.14. Job 4.6. to 11. The Courtiers, Jeremiah an enemy to the Common-wealth of Israel. The Jews, Paul a factions and seditious fellow, Acts 24.14. Yea, they termed all the Disciples Sectaries, Schismatics, subverters of the State, &c. 1 Cor. 4.9.10.

And the same Devil, who spake in Ahab, and those wicked ones of old, now speaks in our loose Libertines, who nickname the conscionable, Puritans, and seditious persons: For do but examine who they be which cast these aspersions upon the godly, and you shall find, that the hand of Joab, I mean the Devil, is in this business. Alas, poor souls! they are but set on by that subtle Serpent, as Zebede was by her sons, Matth. 20.20. Mark. 10.35. It is but his heart in their lips.

And Satan hath ever found it infinitely successful, to give every vice a title, and every virtue a disgrace; for still he hath found, that the rude and unstable multitude, only look upon the vizard and outside of things, which he pleaseth to put upon them, and so judge according to appearance, not righteous judgment.

Neither doth the Devil only gain by fastening reproachful nick-names upon the religious, but his servants gain too; much like the Thief, who meeting with a full purse, not only takes it away, but returns a stab: For in making virtue contemptible, and in depraving the godly, they are at least upon even ground with them, if they have not the better: For were all the world ugly, deformity would be no monster. Among the Myconians baldness is no unseemly thing, because all there are born bald: and hereupon infamous persons love to mitigate their own shame, with others discredit. As AEsops Fox, when she had lost her tail, would have redeemed her shame, by persuading all her fellow-Foxes to cut of theirs; yea, by despressing the good, they may possibly get the start of them. Even Heliogabulus, that beastly monster, thought to make hims ••• e the sole God, and be only worsh •• pped, by banishing all other Religions o • t of the World.

•• t let these depravers take heed, lest im ••• ting the fact of Censor Fulvius, wh •• untiled Iunos Temple to cover his ow •• house, they partake of the like judgment, run mad, and die despairing▪

SECT. 32.

7 IT is their manner to revile and rail on them, as Goliath reviled and railed on the Host of Israel, and their God, 1 Sam, 17.45. Shimei, upon David, calling him murderer, and wicked m • n, 2 Sam 16.7. And likewise the mig •• y men, Psal. 31.13. And the Jews up • n Paul and Barnabas, Acts 13.45.

Calumny is every good man's Lackey, which follows him wheresoever he goes; for the Devil hath his servants in every corner; and rotten Lungs can never send forth sweet breath. If the Law bind their hands, yet they will be smiting with their tongues : and if the Law keep them in awe for smitting on the mouth, yet they will do what they dare,, they will smite with the mouth.

It is with these men, as it was with Zoilus, that common slanderer, who being demanded why he spake evil of such and such, answered, because I cannot do them evil: or else, like another Parisian Vigils, we should feel their swords, before we heard their alarums. When the Devils hands are bound, he vomits a flood of reproaches with his tongue Revel. 12.15. What say they? Since we cannot attain to their virtues, let us revenge ourselves with railing against them.

It is not for nothing, that wicked men are so often is Scripture called Dogs, as Psalm. 59.6. deliver my soul, or my darling, from the power of the Dog: and they make a noise like a Dog, and go round about the City, Beware of Dogs, saith S. Paul, Philip. 3.2. which either grin with malice, or bark with reproaches, or bite with mischief.

But blessed be God, although some of these Dogs have teeth like swords, and jaws like knives, as Solomon speaks, Prov. 30.14. And smite cruelly, as Jeremiah complains, Chap. 18.18. which deserve, like Shepherds Curres, to have their teeth beaten out, to prevent their biting; yea, and their chaps muzzled, for fear of opening; yet most of them are tooth-less Curres, which though they bark, yet they cannot bite; and cowardly Curres, for if you note such an one, he seldom unbuttons his tumoured breast, but when he finds none to oppose the bigness of his looks and tongue.

And for such our only way is, either to slight them, as King Philip did Nicanor in the like case; who being told by Smitichus of his evil reports and railings, answered, Nicanor is not esteemed by the worst in Macedonia.

Or else stop their mouths with some good turn, as AEneas, in the fiction, cast Cerberus the hell-hound a sweet morsel, that he might not bark against him. The door, when it hath been oiled, leaves creaking; and this is good policy: for barking Curres ofttimes great mastiffs wake.

But as if the term of Dog, were of too narrow extent, the Scripture elsewhere calls them Devils. Saint Pau • , 2 Tim. 3.3. (as Bishop Andrew's observes from the Original) foretells, that in the latter days there shall be men Devils, foul mouthed men, evil speakers, and 1 Tim. 3 11 he speaketh of women-devils, whose speeches are calumnious. And wherefore is the Devil called by that name, but by reason of his foul mouth in defaming? Yea A Calumny, saith one of the Fathers, is the Devils mind in the mouth of a man, his arrow shot by man's bow ; he lendeth him his lies and malice, and borroweth his tongue to utter them because the Devil wants a tongue.

I close up this point with those words of the Prophet, either convert the persons or confound the lying lips, O God, that speak against the righteous.

SECT. 33.

8. IT is their man • er to raise slanders of the godly, as those wicked men slandered Naboth, saying, he hath blasphemed God and the King, confirming the same with an oath, 1 Kings 21. Thus the wicked slandered David, Psalm. 57.4. And the multitude John the Baptist, saying he had a Devil, Matth. 11.18.

It is Satan's policy (because report both makes jealousies, where there are none, and increaseth those that are) to abuse our ears in hearing, our tongues in speaking, and our hearts in believing lies, to disable us from discerning the truth.

Yea, this stratagem of raising slanders upon good men, like a huge and mighty Polyphems, hath done such service to the uncircumcised, that examples thereof in Scripture are like moats in the Sun: and it were easy to parallel former ages with this of ours, for well may we take up those words of the Psalmist, The wicked bend their bow, and make ready their arrows upon the string, that they may secretly shoot at them which are upright in heart, Psalm 11.2.

Innocency is no shelter against evil tongues. Malice never regards how true any accusation is, but how spiteful.

And great wits are not more ready, with the high Priests and Elders, Matth. 28.12, 13. to raise these slanders, then the common sort are apt to believe the same; as we see by our Savior's example, ver. 15. And how many particular persons know, to their smart, that a slander once raised will scarce ever die; for coming once into the mouth of the vulgar, true or false, like wild-fire it can never be quenched; for even death it self, which delivereth a man from all other enemies, is not able to deliver him from this of the tongue. Whereas Truth hath much ado to be believed, a lie runs far before it can be stayed.

However, a man once wounded in his good name, is not cured without scars of suspicion. Yea, commonly, as a little ball rolled in the snow gathers it self to a great lump: so the report that is but a little spark at first, proves a great flame, by that it hath past through many mouths.

But did not men's own wickedness blind them, were they not absolutely turned fools, they would thus argue: Not he that is accused, but he that is convicted is guilty, as Lactantius hath it. In the Chancery are many accusations they never mean to prove: Neither doth any Law condemn a man, till he comes to his answer. Upright Cato was fifty times undeservedly indicted and accused by his fellow Citizens, yet was every time acquitted and found innocent.

The Orator Tertullus, when he would plead against Paul, says, We have found this man a pestilent fellow, Acts 24.5. But, if you mark it, this foolish Tertul • us mistook the antidote for the poison, the remedy for the disease: Indeed, he hath some wit in his anger, and so have his followers in slandering such as excel in virtue: for whereas formerly the splendor of the others virtues hath obscured the meanness of their credit, as the lesser light of a candle is obscured by the greater light of the Sun: so now by clouding and depraving him and all his fellows, himself shall be judged virtuous, ve • y cheap, accounted a man of honesty and honor, though a Paricide or a sacrilegious person.

And is it not good policy for a swinish drunkard, or a beastly liver to fling dirt in a holy man's face, when, first, any color seems the fairer, when as black is by? Secondly, when (being conscious of their own defects) by this means they draw away men's thoughts, and consideration of the beholders, from climbing up into their faults, while they are fixed and busied upon a new object? One color we know, being laid upon another, doth away t • e former, and remains it self. A Cut-purse in a throng, when he hath committed the fact, will cry out, my Masters, take heed of your purses; and he that is pursued will cry, stop thief, that by this means he may escape unattached.

SECT. 34.

9. IT is usual with them to Curse the godly, as Goliath cursed David, 1 Sam. 17.43. And also Shimei, 2 Sam. 16.7. to 15. Thus the Heathen cursed Israel, Zach. 8.13. And thus wicked in all ages shall be so drunk with malice, that they shall spew out cursing and slander against the godly, as our Savior hath foretold, Mat. 5.44.

And experience proves, that not a few amongst us do steep their words in hate and curses against the good, carrying this deadly poison, these arrows, swords, knives, razors in their mouths, wherewith to interlace their discourse, whether in reviling the present, or backbiting the absent.

There is a generation (pity they should be called Christians) all whose Prayers are Curses, and all their relations lies: Or if sometimes they lend the truth their voice, they are but false witnesses in speaking of it; for their hearts are of another judgment. As let them say with their mouths, I believe in God, or Our Father which art in Heaven, or God spake these words, &c. even in this they lie, for in their hearts they think there is no God at all: or if with their hearts they believe, and with their tongues confess that there is a God, at least by their works they deny him, and the power of his word. So that all the difference between them, and very infidels, is only this, the one are infidels in their hearts, the other are infidels in their lives, as Augustine pithily.

And whats the reason they curse us, but this? They are the Devils best scholars, and of his highest Form; the language of Hell is so familiar unto them, that they speak not a word of our Country language: And indeed, how should they speak the language of Canaan, to whom blasphemy is become the mother tongue?

Secondly, they curse us because they cannot be suffered to kill us; for in heart and God's account they are no better then murderers; nor will it be any rare thing at the day of Judgment, for Cursers to be indicted of murder: they would kill us, if they durst: they do kill, so far as they can. I would be loath to trust his hands, that banns me with his tongue. It is easy to guess how they would deal with us, if we were at their mercy. He that smiled on David in his throne, curseth him in his flight: Now his unsound and treacherous heart discovers it self in a tongue full of venom, a handful of stones; and had not David been yet too strong for his impotent Subject, he had then breathed his last.

Prosperous success hides many a false heart, as a drift of snow covers a heap of dung: but when that white mantle melts, the filthy rottenness will soon appear.

Neither is it any sin we commit, or offense we give them, that they Curse us. Who could have less deserved those curses, those aspersions, those stones, then David ? Had Shimei been other then a dog, he had never so rudely barked at so harmless a passenger. That head deserved to be tonguelesse, that body to be headless, that thus blasphemed an Innocent, though he had been less then the Lord's Anoynted.

Again, Why would they kill our bodies, but because they could not slay our souls? For it is soul-blood which the Serpent and his Seed thirst after, as I shall show afterward.

But alas, if all their Curses and threats, all their aspersions and Anti-Christian slanders, could flout us out of the integrity of our devotion, when our forefathers feared not the flames, we were fearful cowards.

As for their banning of us, we have learnt from Solomon, That the causeless curse shall not come, Prov 26.2. or at least, it shall not come where the curser meant it. Yea, the Psalmist tells us plainly, That though they curse, yet God will bless, Psalm. 109.28. And his blessing shall do us good, while their curses hurt none but themselves: for what saith the Holy Ghost in the same Psalm, speaking of the desperately wicked, whose brand is, that they love cursing. The words are these, As he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be far from him. As be clothed himself with cursing, as with a raiment: so shall it come into his bowels like water, and like oil into his bones. Let it be unto him, as a garment to cover him, and for a girdle, wherewith he shall be always girded, ver. 17, 18, 19.

Hear this all ye whose tongues run so fast on the Devils errand, Ye loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly, if you persevere and go on. For if Christians be charged to bless their enemies; what will be their case, that curse their friends? Yea, if he which but curseth Satan curseth his own soul, as it is, Eccles. 21.27. What doth he that curseth the Saints and dear children of God? Surely, their curses shall bound back into their own breasts, as the stones, which Shimei threw at David, did rebound upon Shimei, and split his heart; yea, and at last knocked out his brains.

Cursing mouths are like ill made Peeces, which while men discharge at others, recoil in splinters upon their own faces. Their words and wishes be but whirl-winds, which being breathen forth, return again to the same place; Cursed be he that curseth thee, Gen. 27.29. Yea, he shall be cursed with a witness, for even Christ, which came to save the world, shall say unto them at the last day, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41. Where they shall do nothing but curse for evermore, Revel. 16.11.21. And indeed, Who should go to Hell, if cursers should be left out? Wherefore let all those learn to bless, that look to be heirs of the Blessing.

SECT. 35.

10. IT is their use to threaten the religious, as all the men of Sodom threatened just Lot, that they would deal worse with him then with the Angels, Gen. 19.9. Jehoram, Elisha, saying, God do so to me, and more also if the head of Elisha shall stand on him this day, 2 Kings 6.31. And thus Paul, before his conversion, breathed out threatenings and slaughter against the Disciples, Acts 9.1, 2.

It were no living for godly men, if their hands were allowed to be as bloody as their hearts. But men and Devils are under restraint of the Almighty.

Neither are their words more swelling, or their designs more lavish, then their achievements be vain, and their execution short. Benhadad sends great words unto the King of Israel, as if it were nothing to conquer him: but stay the proof, Benhadad flies, and Israel pursues. Commonly they that least can do, best cavil can, and make the greatest flourish.

However, it is well for the innocent, that wicked men cannot keep their own counsels, as God fetcheth their thoughts out of their own mouths, many times, even against their wills, for the good of his Children; as we may see in Esau, when he purposed the death of Jacob ; and in Saul, touching David ; and in Jezebel touching Elisha ; whose threats did preserve them, whom they meant to kill. The wisdom and power of God could have found evasions for his Prophets, with their enemies greatest secrecy: but now they need no other means of rescue, then their own lips. And it is a mercy (deserving thanks) from God, that the lightning of anger in a cruel man's eyes, gives us warning of the thunderbolt in his hand.

But this concerns us only, when we are threatened by the potent: in other cases, our best way will be to stand it out: for many a foe hath spoken bravely, who in the push hath made more use of his heels, then of his hands: their threats being but like a boys squib, that only flashes, and cracks, and stinks, but is nothing.

SECT. 36.

11. IT is their manner by subtlety to undermine the godly in talk, that they may betray them, as Saul caused his servants to undermine David by flattery, thereby to work his confusion, 1 Sam. 18.17. And again, verse 21.25. thus those false Prophets, and other enemies of the truth undermined Jeremiah, seeking every way to destroy him, Ier. 18.18. to the end of the Chap. And thus certain of the Synagogue sought to undermine Steven, that so they might have matter whereby to inform the Council against him, Acts 69, 10.

Their chief Principle is that of Lysanders, Where the Lions skin will not suffice, we must add a scantling of the Foxes. Whereupon, as intelligencers for States, mingle themselves with all companies, but use their best art to keep themselves concealed: so do these, you may travel with such an one as far as the Indies ; and yet find the way into his heart a farther journey. For as Highway-men, lighting into true meaning company by the way, can talk of sincere dealing, and uprightness, against robbery and oppression, to take off suspicion, till they spy their opportunity: so will they have semblances of religion, pretend great love; yea perhaps do you a real courtesy; but with the same intent that Saul gave Michall to David, which was only to ensnare him.

Like Fowlers and Anglers, when they mean to catch and snare us, they hide their nets, and cover their hooks with the pleasing baits of flattery, setting a sunshine countenance upon cloudy thoughts: Yea, when they intend to murder, then speak they fairest; when deadly malice dives deepest into their hearts, then the smoothest words float in their mouths, as no faces look lovelyer then the painted.

Now this kind of undermining they have borrowed from Satan, that old Serpent, and arch-polititian, who in the beginning useth this complement to our first Parents, Ye shall be as gods: when his drift was, to have them devils, Gen. 3.5. Yea, he sets them on work, who never ceaseth, either by himself, or by his servants to tempt and undermine the people of God, 1 Pet. 5.8. especially at such times, as they are, or should be addressing themselves to some notable works in performing the will of God, as we may see, Ier 1.6. Ezek. 3.14, 15. Nehe. 2.48.19. & 6.5, 6, 7, 10. Acts 6.9, 10. Matth. 4.1.

But beware we trust them not, for these Hypocrites never wound so deadly, as when they stroke us with a silken • and being like the mistaken Lantern in Eighty eight; for under pretence of guiding, they will draw us into hazard and loss among our enemies; and whosoever puts confidence in their words, shall find them to resemble sinking floors, which will then fail us, when our weight is on them. And so much of the Verbal properties of this enmity.

SECT. 37.

Qu. IN the last place what are the Actual Properties?

Answ. Thirdly, wicked men actually manifest their enmity against the Religious in seven particulars: viz.

1. By scornful gestures.
2. By withstanding their Doctrine.
3. By combining together against the Godly.
4. By imprisoning the Godly.
5. By striking the Godly.
6. By hurting the Godly.
7. By killing the Godly.

First, by gesture, as Goliath against David, when he looked upon him with a disdainful countenance, 1 Sam. 17.42. Which is a kind of brow-beating; and other wicked ones, who made mowes, and nodded the head at him, Psalm 22.7. Gaped upon him with their mouths, as ramping and roaring Lions, verse 13. Gnashed their teeth at him, at public meetings, Psal. 35.16. Shaked their heads at him, Psal. 109.25. Thus Job complains, That his enemies opened their mouths against him, Job 16.10. And Isaiah, that the scoffing Idolaters gaped and thrust out their tongues against the godly, in his time, Isai 57.3, 4. And the Laborers in the Parable are said to have an evil eye against the Master of the Vineyard, because he was good, Matth. 20.15. Many will speak, that dare not strike; and some will make mouths, that fear to speak.

Now this of gesture is a silent foe; yet upon inquisition made, I find none more guilty of the Serpents enmity, than he, who speaks with his brow, and striketh with his eyes; who, because his tongue cannot us • lie condemn a man, he will leave him suspected of ill by silence, or some disdainful gesture: For, as his Ma • estie said most aptly and elegantly, As the tongue speaketh to the ear; so the gesture speaketh to the eye. And though such an one be silent for want of words, yet he is not so for want of malice, even scoffs and nicknames, slander and cur • ing sticks in his teeth, and only dares not freely come forth, because he is guilty of his own faultiness: and were he not a monstrous coward, not daring to speak or act for fear of • ustice, there would be no dealing with him: yet bad as he is, being dumb, I find him uncapable of a verdict, and so dismiss him to lead the Van, which is both a punishment to himself and those that follow.

SECT. 38.

2. IT is their manner to withstand and contrary the Doctrine which they are commanded by God to deliver. Thus Zidkiah the false Prophet withstood and contradicted Michaia's Doctrine, 1 Kings 22.24. The Priests, Prophets, and all the people, Jeremiah's, saying, Why hast thou prophesied in the Name of the Lord, that this house shall be like Shilo, and this City shall be desolate, and without an inhabitant? Ierem. 26.8, 9. And thus Elimas the Sorcerer withstood and contradicted Paul and Barnabas in their preaching, Acts. 13.8.

And this is still the manner of wicked men (being better acquainted with wrangling than reasoning, and deeper in love with strife that truth) even to cavil against the good Word of God, and oppose the messenger, and what they cannot maintain by reason, a feminine testinesse shall outwrangle.

These night-birds know right well, that where the Sun shines, there is small place for them to appear: whence the Ministers preaching is as great a vexation to them, as their conversation is to him: and in case he hath a • ire in his tongue kindled with a coal from the Altar, they have a sea of water in their hearts to quench it.

But if someone be more specially gifted in convincing of sin, he is sure to have treble opposition: if he molest Satan, and dispossess him of his strong holds, Satan will molest him with a powder; all the Drunkards in that Parish shall fall about such a Ministers ears; yea, perhaps some neighbor Ministers that pretend gravity and good will to God, shall more than set them on: for virtue fares hardest oftentimes from such as should uphold her. When Henry Zu • phen was Preacher at Breame ; the Catholics sent their Chaplains to evey Sermon to trap him in his words: but the greater part of them that were sent to hearken, were thereby converted: and did openly witness for him to his Adversaries teeth, that they never in all their life had heard the like, at which the Monks and Cardinals were mad. The case of our Prelates, during the time of their High Commission. None so deep in Hell, as knowing men: strong brains are commonly too wise to be saved by the foolishness of preaching. But Paul the babbler must be both heard and admired, before heaven can be had: yea, great Doctors must acknowledge themselves but great Dunces, in comparison of meaner men; speaking by the Spirit of God: as it fared with the Philosopher, when he read the fir • t Chapter of Saint John's Gospel, who said, This Barbarian hath comprised more s • upendious stuff in three lines, than we have done in all our voluminous Discourses.

And indeed, The wisdom from above is gentle, easy to be persuaded ; when better, reason is alleged, James 3.17. as in Peter, John 13.8. First, peremptory, but after conviction pliable. An humble man will never be an Heretic: show him his error, he will soon retract it. Johannes Bugenhagius a reverend Dutch Divine lighting upon Luther's Book, De captivitate Babylonicâ, and reading some few pages of it as he sat at supper, rashly pronounced him the most pestilent and pernicious Heretic that ever the Church had been troubled with since the times of Christ: but a few days after, having seriously read over the Book, and well weighed the matter, he returned to his Colegioners, and recanted what he had said, affirming and proving, that Luther only was in the light, and all the world besides in gross darkness, so that many of them were converted by him, and won to embrace the same truth.

Thus Satan and his instruments deal like our Pirates, who will set upon rich laden ships, but pass by those that are empty.

Nor are they to be appeased after they have once begun, for that which rashness and folly have brought forth, pride afterwards and contumacy shall maintain to the last gasp. Usually, an ill cause once undertaken, shall be maintained, though with blood. Nay, rather than want cause, they will now hate such a Minister, because they have formerly hurt him: as many husbands hate their wives, only because themselves have wronged them, or at least love them the less for their own faults: all which they will defend with their tongues, though they condemn it with their consciences.

Which men are like those wicked Jews, Acts 13 45. who would neither believe the Doctrine which Paul preached, nor abide that the Gentiles should be brought to the Faith of Christ: For they not only forbear to hear such a Mini •• er themselves, but will dehort all their familiars: in imitation of the high Prie •• s, Scribes, and Pharisees, who in their own opinion were too good, too wise, too holy to receive Christ into their company; and, not content to seque •• er themselves from Christ, they disdained also that he should be conversant with Publicans and sinners.

Pride was ever envious and contumelious, thinking she adds so much to her own reputation, as she detracts from others: and indeed the twinkling stars at the approach of the Sun lose their light, and after regain it not, until darkness be upon the deep: yea, the whiter the Swan is the more black is the Crow that's by her.

SECT. 39.

3. THey will combine themselves together, and lay devilish plots to destroy the godly, as the new King of Egypt with his people did against the children of Israel, when they perceived them to multiply so fast, Exod. 1.9, 10. Thus the hundred and twenty Governors combined together to work Daniel's overthrow, Dan. 6. And thus Demetrius the Silver-smith, and the rest of the crafts-men, which made gain by the silver Temples of Diana, combined themselves together, to conspire the death of Paul's companions, Acts 19. And when Paul was rescued by Lysias, the next day there were more than forty of the Jews, which bound themselves by a curse, saying, They would neither eat nor drink▪ till they had killed Paul ; in which conspiracy the chief Priests and Elders were likewise assistants, Acts 23.10, 14.

The Apostle saith, If God be on our side, who can be against us? But Saint Chrysostom, in opening of those words saith, Nay rather, Who is not against us, if God be with us? For, they cast their heads together, saith David, with one consent, and are confederate against God, and his secret ones, imagining crafty counsel against them, saying, Come, Let us root them out, &c. Psal. 83.3, 4, 5.

How wicked men agree in persecuting the truth, and professors thereof, we may see, Acts 4.26, 27. & Mark 14. where even old Annas, and that wicked bench of grey-headed Scribes and Eld • rs, are content to break their sleep to do mischief, and make noon of midnight.

As for the manner of their consultations, they are lively expressed by the Author of the Book of Wisdom, who bringeth them in, saying thus, one to another, Come, let us lie in wait for the righteous, because he is not for our turn, but is clean contrary to our doings: he upbraideth us with our offending the Law: he was made to reprove our thoughts: it grieveth us also to look upon him, for his life is not like other men's, his ways are of another fashion, he vaunteth to have the knowledge of God, and counteth us as bastards; he withdraweth himself from our ways as from filthiness; he commendeth the latter end of the just, and boasteth that God is his Father. Wherefore let us see if his works be true; let us prove and examine him with rebukes and torments; let us condemn him to a shameful death. And then gives the reason: Such things do they imagine, for their own wickedness hath blinded them, and they do n • t understand the mysteries of God, neither hope for the reward of righteousness, nor can discern the honor of the souls that are faultless, Wisd. 2.12. to 23.

Qu. I, but what have they whereupon to ground their accusations? For the religious man's life is commonly like Paul's, Phil. 3.6. unrebukable, and he walketh in all the Commandments and Ordinances of the Law, without reproof, as Zechariah and Elizabeth did, Luke 1.6.

Answ. He that studies quarrels will easily find occasion. When the Governors were resolved that Daniel should die, they soon found pretences. As suppose it be a private Christian, they will lie in wait to find faults in him, and turn good into evil, and are of so prying an observation, that they will look farther into his actions, than the best man would willingly have them search. Nor can you easily find the man that is not quick-sighted in other men's faults, blind to his own.

But being disappointed of their hopes, hear what they say, We shall not find an accusation against him, he is so faithful, Except we find it concerning the Law of his God, Dan. 6.5. And his punctual obedience to God's Laws, and •• icking close to the word of truth, shall serve for a need.

Or secondly, If he be a Minister, they will assemble together to hear him pray and preach, that so they may catch something out of his mouth, whereof they may accuse him, as the Scribes and Pharisees dealt with our Savior, Luke 11.54. And those Governors with Daniel, wherein he shall not be able to speak so warily, but they will find matter enough to ensnare him, as the words shall be wrested, though indeed, to have a great audience only shall be made crime enough: you know when the Jews saw that a great company were at Paul's Sermon, they were filled with envy, and fell to contradiction and blasphemy, Acts 13.45. And the high Priests and Pharisees, when our Savior was so flocked after, said among themselves, Perceive ye not, Behold, the World goeth after him, and if we let him thus alone, all men will believe in him, John 11.48. and 12.19. They were like the Dog in the manger, that will neither eat hay himself, nor suffer the Horse; yet they had a reason for it, as these have: Rome thinks that the Gospels rising, must needs be her falling, as when the day comes, the night must end. Indeed, opinion makes them coin that for a reason, which others will not assent unto: yea, what is truth to these men, is error to others more wise.

And when once he is questioned, everyone, like Jael to Sisera, will drive a nail, to keep him from rising again.

O the wicked minds that many go to Church withal, and the great dangers that Ministers are liable unto, did not God mightily support them! many of their hearers being like that Lawyer, which stood up to tempt Christ ; for they come not to be taught by him, but to catch him. In which case, let him preach like an Angel, yea, like Christ himself, he shall speak to no more purpose than Beda did, when he preacheed to an heap of stones. It is well known, saith Erasmus, that many points are condemned as heretical in Luther's books, which in Augustine's and Bernard's books are received for good and orthodox.

But what saith David? Though they have conceived mischief, and do travail with wickedness, yet they shall bring forth a lie, Psal. 7.14. For, the Lord breaketh their counsels, and bringeth their devices to naught, Psal. 33.10. Yea, while the ungodly are whetting a knife to cut our throats. God is whetting a sword to cut their throats. Shall the powder think to blow up the house, and scape it self from burning? No, it is a true rule, that of evil premises doth not follow a good conclusion, but from evil seeds come evil plants.

SECT. 40.

4. THey are very proan to imprison the godly, cause or no cause; as Ahab commanded Michaiah to be put into the prison house, and sed with the bread of affliction, and with the water of affliction, 1 Kings 22.27. Thus the malicious Priests procured Jeremiah to be shut up in prison, Ier. 36.5. And thus our Savior showing what entertainment the faithful should find in the World, foretelleth that wicked men shall lay hands on them, and deliver them up to the Assemblies, and into prisons, bring them before Kings and Rulers, for his names sake, Luke 21.12. As John the Baptist, Peter, Paul, and many other of the Apostles, were put into the common prison by Herod, and the Synod of Priests, when they preached in Christ's Name, Acts 5.18. and 12.4. and 4.3. and 22.25. and 28.17. and 2 Cor. 11.23. And • presume the common people were more glad of the Churches loss herein, than they would have been of their own gain.

But why into prison? Why not unto death? No thanks to Satan, nor his seed, they would destroy all. Yea, 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, 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.

Again, Why these, and a thousand more in all ages shut up in prison? What was their delinquencie? Even this. They were too good, too holy to be endured. What was it but Joseph's goodness, that brought him to the stocks and Irons? And so of Michaiah, Jeremiah, the Apostles, and all the Saints in succeeding Ages.

And to speak truly, this is a deep point of policy in our Adversaries: for when all their arguments fail, by this means they get the better, and withal prevent further dispute. In the mid • of their anger they use this discretion, Stand not to argue, le •• thou be overcome, and let the accused plead what he can for his own innocence: the Wolf would answer the Lamb, Indeed thy cause is better then mine, but my teeth are better then thine, I will devour thee: So the Devil puts off the Fox, and puts on the Lyon.

Again, we know the Moon hath so much the less light, by how much it is nearer the Sun; yea, so long as the Sun shines above the Horizon, the Moon is scarcely seen. And we use to say of Homer, that the dazzling beams of his Sun makes all other Poets, like little Stars, loose their light.

This made Dionysius, when he could not equal Philoxenus in Poetry, nor match Plato in discourse, condemn the one to the stone-quarries, and sell the other as a slave into the I will of Agina. And out of like consideration, have the wicked always dealt with the godly, even as Julian the Apostate did by our Savior, who took down his Image in contempt, that he might set up his own in the same place, and have the people worship it, which he knew they would never do, so long as the other was reverenc'd.

SECT. 41.

5 THey often manifest their enmity against the Religious by striking them, as Zedikiah, the false Prophet, struck Michaiah on the cheek, 1 King. 22.24. thus Pasher struck Jeremiah, Ier. 20.2. And the Princes also, Chap. 37.15. And thus Ananias the high Priest caused Paul to be smitten on the mouth, Acts 23.2. and the Jews whipt him five times with forty stripes save one, and others beat him with rods, 2 Cor. 11.23, 24, 25.

And thus our rough adversaries of Rome stopped our Martyrs mouths, and refuted them, not with reasons, nor by Law (for the Law hath no power to strike the virtuous) but with fists.

When Politicians Rhetoric fails, Carters Logic must do the feat. Their arguments are all Steel and Iron, they speak dagger points: As Joab discoursed with Amaza in the fifth Rib. So Zedikiah disputed with the Prophet a word and a blow; yea, a blow without a word; for he smote him first, and spake to him afterwards.

Every false Prophet is like Julius the second, who threw Saint Peters keys into the river Tiber, protesting, that thenceforth he would use and help himself with Saint Paul's sword.

And in case they cannot have their wills, they resemble Achillis, who is feigned to eat his own heart, because he might not be suffered to fight.

SECT. 42.

6 IT is usual with them to hurt and maim the godly: as the whole Congregation of the Children of Israel would have served those true hearted Spyes, for seeking to appease the tumult, and speaking well of the Land of Can • a • , had not the glory of the Lord appeared in the Tabernacle of the Congregation, Numb. 14.10. Thus the Philistines put out Samson's eyes, when they had bound him, Judge. 16.21. and thus the Jews of An • iochia and Ico •• m hurt Paul, when they • toned him, and drew him out of the City, supposing he had been dead, Act. 14.19. Neither have succeeding ages wanted Alexanders, who have done much hurt to God's people: for not seldom when reason and railing failed, have they come to plow-man's Logic, Gun-powder arguments, open violence, taking up swords to strike, or stones to cast at us, though they incur by it the danger of the Law. Whereas religion makes wild beasts civil; Atheism, and Impiety makes of wise meu beasts and • ools. How many have been known, like him in Esop, who willingly lost one eye, that his fellow might loose both.

Yea, whereas the drift of such an ones preaching, in case he be a minister, is to make them like him, in whose name they preach: contrarily, the very word of God, by accident, makes them degenerate into stocks and stones: for hearing but their sins laid open, and the judgment due thereunto, they become so stupid and in sensible of reason, that now, maugre all admonition, the quarrel must end in blood: Yea, away with such a fellow from the earth, for it is not meet that he should live, Acts 22.22.

SECT. 43.

7 ANd lastly, It is their manner out of Enmity to slay the godly, as Doeg slew Ahimeleck and the re • t of the Prie • s, even fourscore and five persons, and Nob the City of Priests, whom he smote with the edge of the sword, both man and woman, child and suckling, at Saul's command, 1 Sam. 22.19. Thus Jezebel slew all the Prophets of the Lord she could find, 1 Kings 18.4. And Herod, all the male children that were in Bethlehem, and all the coasts thereof, from two years old and under, that he might make sure work with Christ, Matth. 2.16. And thus the Inhabitants of Jerusalem, God's own people, chosen out of all the World, used to make such havoc of their own Prophets, that out Savior bemoaning her case, crieth out, O Jerusalem, Jerusalem, which killest the Prophets, and stonest them which are sent unto thee, &c. Matth. 23.37.

And thus it fares with the Saints & servants of God at this day, in such places where wicked men may have their wills. Whereas those Romish Doctors are appointed for the saving of many, they are all for destruction: like rash Empiricks, they can cure no way; but by letting of blood; and hereupon they turn their Massing into massacring; the School into a Camp; Arguments, into Arms; teaching all their Proselytes dismal conclusions: as it hath been no rare thing, for some of their Priests in Queen Mary's reign, when in arguments they have found the weakness of their pens, to fall to their pen-knives: In •• ead of arguments they take up arms; and instead of zeal and the spiritual word, they use fire and the sword; yea, treasons, are their best reasons; the Spanish Inquisition, is their Grammar; fire and fagot their Rheitorick; Fleet and fetters, their Log • ck; The Canons roar, their Music; poisoning, their physic; Yea, their very building of the Church, is by blowing up of common-wealths; and instead of fighting for God, they fight against God and his Lieutenant.

And if at this day they catch but a Protestant in their net, it is a miracle if ever he escapes death, without making shipwreck of faith and a good conscience. For if we will not obey them rather then God, they have a Law by which men ought to die, a Law like Draco's, written with blood, and sealed with death. Of which their savage proceeding, there are many reasons to be rendered.

First, they must do the works of their father the Devil: he is a murderer, and so his children are given to blood, John 8.44.

Secondly, that their deeds of darkness may not come to light Uriah must be put to death, least David's adultery be discovered, and himself disgraced. A living Curr you know, will do more harm then a dead Lion: and it is a sure rule, that of Egges fried in the Pan come no ill Chickens.

Thirdly, the wicked through malice seek by all means to cut off the godly, because their sinful and wicked lives are reproved by their godly conversation: neither can they follow their sins so freely as they would, nor so quietly, without detection or check. Now if Abel's good works reprove Cain's evil deeds, let Cain but take away the cause, kill Abel, and the effect shall not follow.

Fourthly, whereas the godly are too hard for them in disputing: take Steven for an instance: they will be even with him, by casting of stones, stop his mouth with brick-bats, fetch arguments from the Shambles; and this they are sure will do, when all other hopes and helps fail. So they make their party good, if not with arguments of reason, yet with arguments of steel, and Iron. But this is a very hard way of confuting.

Fifthly, their glory and credit with the World is eclipsed, by suffering these which excel in virtue, This made Adrian and Nero to kill all such as eclipsed their glory by any demerit: and Mercine, you know, was murdered of her fellows, because she did excel the rest in beauty. Thus Herod, thought he could not be King, if Christ should reign. Yea, as though he had been of the race of the Ottamans, he thought he could not reign, except the first thing he d • d, he killed all the males in Bethlehe,m from two years old and under: and the Pharisees that they should be despised, if Christ were regarded.

And so much of the actual properties of this Enmity.

SECT. 44.

Q. IN how many of these kinds did our Savior himself suffer (whose example hitherto you have omitted) in his own person of the Jews, his Country-men and Kinsfolke; yea, of the Chief Priests, Scribes, and Pharisees, who were Teachers and Expounders of the Law, and which sat in Moses Chair?

Answ. In everyone of the 22. for as touching the Mental Properties.

1 They Envied him, Matth. 26.15.
2 They Contemned him, Matth. 12.24. & 13.55.
3 They Rejoyced at him in his misery and distress, Matth. 27.29.
4 They Hated him, John 7.7.

2. Touching the Verbal.

1 They Murmured against him, Luke 15.2.
2 They Misconstrued his actions and intentions, Matth. 11.19.
3 They Carried tales of him, Mat. 12.14
4 They Gave devilish counsel against him, Matth. 27.20.
5 They Scoft at him, Matth 27 42.
6 They Nick-named him, Matth. 13 55.
7 They Railed on him, Luke 23.39.
8 They Slandered him, Matth. 28 13.
9 They Cursed him, Gal 3 13.
10 They Threatened him, John 11.53.
11 They Undermined him in talk, that they might accuse him, Matth. 22.15.

3. Touching the Actual.

1 They Used disdainful gestures before him, Matth. 2 • .29.39.
2 They Withstood and contradicted his Doctrine, Luke 5.21. Matth. 9.34.
3 They Combined together, and laid plots to destroy him, Matth. 12.14.
4 They Took him prisoner, Mat. 26.57.
5 They Smote him, Luke 22.64.
6 They Hurt and wonnded him, Matth. 27.29. John 19 34.
7 They Put him to death, even that cursed death of the Cross, Matth. 27.3 • .

That the Scriptures might be fulfilled which saith, And thou shalt bruise his hell ; for all that he suffered was but in his Humanity, and so no more than the bruising of his heel.

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 abused every way he must be. It was indeed 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. So that it is plain, and all men may see, who are not dead in sense, how it would fare with us, might our enemies, the same Seed of the Serpent have their wills.

SECT. 45.

Q WHat Uses may this serve for, which hath been spoken touching the properties of this enmity, and our Savior's suffering?

Answ. First, by this taste of it's fruits learn we to detest them all.

Secondly, it may serve to inform every man, whether he be of the Serpents Seed, a child of the Devil, as he came into the world, or regenerate, and so become of the Woman's Seed, a Child of God, and Member of Christ: for as our Savior saith, speaking of false Prophets, By their fruits ye shall know them: so I of the Seed of the Serpent, and children of the Devil, By these 22 fruits of enmity you shall know them, as well as you shall know the life by breathing, or the day by it's light. Wherefore all ye that read, reflect and cast your eyes on these Examples, which are such lively Emblems and Representations of yourselves, if you be the Serpent's Seed, and yet in your sins. Yea, let it make you tremble; for know assuredly, that if this spawn of enmity, formerly spoken of, remain in you; if any of these • ayes you persecute Christ in his Members, or but hate the good, because they will not be so evil as you are, you have not cast off this serpentine quality, which you drew from the loins of old Adam ; but it is an infallible sign, that you are of the Serpents Seed, children of the Devil, enemies to God, and all goodness, the brethren of Cain, yea, Cain himself in another person, and without repentance, your portion shall be with Cain, and the rest of that cursed Crue.

On the other side, doth any conscionable Christian find himself hated & persecuted by ungodly men for well-doing, for Christ's sake, for Religion and righteousness sake? Let him be comforted; for it is a manifest sign, and a notable strong evidence, that he is of the Woman's Seed, regenerate and borne a new, the Child of God, a Member of Christ's mystical Body, and an Heir of eternal Life.

Thirdly, these Examples being written to admonish us, upon whom the ends of the world are come, may inform the Godly what they are to expect from the world: Shall any hope to be free from suffering, or t ••• ke it a strange thing, when he doth suffer for well-doing, when our Savior Christ himself suffered so much as he did, being the only begotten Son of God, full of grace and truth? No, the Disciple is not above his Master, nor the Servant above his Lord: If they have persecuted Christ, they will persecute you also, John 15.20. If they have called the Master of the house Beelzebub, how much more them of his household? Matth. 10.25. Yea, senseless were it once to think, that the same enmity which spared not to strike at the Head, will forbear the weakest and remotest Limbe.

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

And so much of the Kinds and Properties of this enmity.

SECT. 46. The Causes.

Q WHat are the Causes, why wicked and ungodly men thus hate, and persecute the religious?

Answ. The Causes being divers, may yet be reduced to three Heads, for either they be Causes in regard of

God his
- Justice.
- Mercy.
- Wisdom.
- Power.
Satan his permitted
- Malice.
- Subtlety.
- Strength.
Men
- Wicked.
- Godly.

And these we might further branch, subdivide and distribute into Cause •

Internal,
- Material,
- Formal,
  - Natural.
  - Artificial.
External,
- Efficient.
  - Properly.
  - Improperly,
    - Meritorious.
    - Instrumental.
- Final.

And those are either

1.
- Next:
- or, Remote.
2.
- By themselves:
- or, By accident.
3.
- Sufficient:
- or, Insufficient.

But the time would be too short, o • this Treatise too long, if I should speak of everyone: yea, talking Fabius would be tired, before he could relate half of what is requisite to be spoken of each; for they require whole Volumes: besides, Instructions, if they exceed, are wont, as nails, to drive out one another.

Q1. Then select out the Principal, I mean, such as in regard of our edification, are most behoovefull for us to know. And least the pages should still grow, as fish, into a multitude, garble your notions, and give us only the marrow of the matter.

Answ. The Causes best deserving our discovery, and the worlds notice, I take to be Eleaven

1. Contrariety,
2. Ignorance,
3. Separation,
4. Speaking of Truth,
5. Infidelity,
6. Example of the multitude,
7. The preaching of some Ministers,
8. The scandalous lives of some Professors,
9. Flocking after Sermons,
10. Misprision,
11. That they may have more company here in sin, and hereafter in torment.

First, a main Cause why wicked men hate and persecute the godly, is the contrariety of their natures.

Q1. How contrary are they?

Answ. As contrary and opposite one to the other, as are God and the Devil; for the one are Children of God, 2 Cor. 6.18. Gal. 3.26 John 1.12. And partake of the Divine Nature, 2 Peter 1.4 Being begotten, James 1.18. And borne a new of God, John 1.13. 1 John 3.9 By the immortal seed of the Word, James 1.18. And the Spirit's powerful working with it, John 3.5, 8. whereby they are become like God in holiness, 1 Peter 1.15. And not children only, but heirs also, even the heirs of God, and heirs annexed with Christ, Rom. 8.17. being his brethren, Rom. 8.29. Members of his B • dy, 1 Cor. 12.27. Bone of his bone, and flesh of his flesh, Ephes. 5.30. having his Spirit dwelling in them, Rom. 8.9 to witness with their spirits, that they are the Children of God, verse 16. And being Temples of the Holy Ghost. 1 Cor. 6.19.

And the other are the Seed of the Serpent, and Children of the Devil, and so partake of his nature, 1 John 3.8, 10, 12, 14 Acts 13.10. John 6.70. and 8.4 • . and 14.30. and 16.11. Matth. 13. 38▪39. 2 Cor 4 4. 2 Tim. 2.26. Gen. 3 15. and 5.3. Ephes. 2.1. to the end, and 5.14. 1 Cor. 15.22. Rom. 5.12.18. Titus 3.3. to 8. 1 Peter 2.9, 10, 25. John 3.3.5 6. which being so, they must needs be very contrary, and if contrary, no marvel they should so ill agree, although God had not proclaimed an enmity between them.

For there can be no amity, where there is no sympathy; no reconciling of the Wolf and the Lamb; the Winds and the Sea; no neighbourhood, no alliance, no conjunction is able to make the cursed▪ Seed of the Serpent, and the blessed seed of the Woman ever agree: for Fire and Water, Light and Darkness, Heaven and Hell are not more contrary.

One blood, one belly, one house, one education could never make Cain and Abel accord, Jacob and Esau, Isaac and Ishmael at one: yea, though they be Man and Wife, Parent and Child, yet if they be not like, they will not like, 2 Cor. 6.14, 15. And indeed, what is the corporal sympathy to the spiritual antipathy? Can there be such a parity between the Parent and the Child, the Husband and the Wife, as there is a disparity between God and Satan? No certainly,

SECT. 47.

A Wicked man can agree with all that are wicked, be they Papists, or Turks, or Atheists, profane and loose persons, civil or moral men, for all these agree with him in blindness and darkness: as who feels the smart of their tongues, or hands? not the Idolater or vile person, not the professed Atheist, the Canker-fretting Arminian, or State-betraying Jesuit: for with all these they are Hail fellow, well met: 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: as for Example, Edom and Ishmael, Moa • and the Hagarens, Gebal and Ammon, Amalek and the Philistines, the men of Tyre and Assur had each several gods; yet all conspired against the true God Psal. 83 5. to 9. Manasseh against Ephraim, and Ephraim against Manasseh; but both against Judah. He • od and Pilate two Enemies, will agree, so it be against Christ: they will fall in one with another, to fall out with God. The Sadducees, Pharisees, and Herodians were Sectaries of divers and adverse Factions, all differing one from another; and yet all these join together against our Savior, Matth. 22. The Libertines, Cyrenians, Alexandrians, Cilicians and Asians, differ they never so much, will join in dispute against Stephen, Acts 6.9. Herod neither loved the Jews, nor the Jews Herod, yet both are agreed to vex the Church.

I cannot think of a sitter Emblem of a natural man, than Lime, which agreeth well with all things that are dry, and of it's own nature; but meeting with Water, a thing directly opposite, it breaks, burns, • welles, smokes, crackles, skips, and scatters: so Nature will give a man leave to be anything, save a sound Christian, and agree with all others, • e their conditions never so contrary, provided they agree in the main, are all Seed of the same Serpent. But let the natural man meet with one that is Spiritual, they agree lik heat and cold: if one stays, the other flies; or if both stay, they agree like two Poysons in one stomach, the one being ever sick of the other, be they never so near allied. As how many a Wife is so much the more hated, because a zealous Wife? How many a Child less beloved, because a religious Child? How many a Servant less respected, because a godly Servant? And no marvel; for though they dwell in the same house, yet they belong to two several Kingdoms; and albeit they both remain upon earth, yet they are governed by two several Laws, the ones Burguship being in Heaven, Philip. 3.20. And the other, being a Denizon, belonging to Hell: as Irish-men are Dwelle • s in Ireland, but Denizons of England, and governed by the Statutes of this Kingdom.

SECT. 48.

NEither is this of theirs an ordinary hatred, but the most bitter, exorbitant, unlimited, and unplacable of all others. No such concord, no such discord, faith one of the learned, as that which proceeds from Religion. My name, • aith Luther, is more odious unto them, then any thief, or mur • herer : as Christ was more detestable to the Iewer then Barabbas. Behold, saith David, mine enemies, for they are many, and they • ate me with a cruel hatred, Psal. 25.19. yea, so cruel, that it makes their teeth gnash, and their hearts burst again, Act. 7.54. which made the Truths adversaries give Saint Paul stripes above measure, 2 Cor. 11.2, 3. And the Heathen Emperors to devise such cruel tor • ures, for all those which but professed themselves Christians.

Yea, agreement in some points, when there are differences in the main, does but advance hatred the more: Witness the Reign of Queen Mary, and the Butchery over all France of above two hundred thousand Protestants; besides the many thousands of late years: 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.

You cannot anger a wicked man worse, than to do well: Yea, he hates you more bitterly for this, and the credit you gain thereby, than if you had cheated him of his Patrimony, with your own discredit. But that there is no hatred so virulent and bitter, as that which is occasioned by virtuous living, and professing of Christ's Name; our Savior himself proves copiously, Matthew 10. Luke 21.

SECT. 49.

Quest. WHerein consists their unlikeness and contrariety?

Answ. Chiefly, in four particulars; though indeed there be more differences between the Children of God and the Children of the Devil, than there are between men and beasts.

First, they exceedingly differ in their judgments touching Wisdom. 1 Cor. 1.18.20, 23. and 2.14. and 4.10. Luke 6.27. to 36. Acts 26.24. Wisd. 5.4. Gen. 41.8. Job 5.13. Prov. 28.11. Ier. 4.22. 1 Cor. 3.19. Exod. 1 10. Josh. 9.4. Titus 3 9. Prov. 10. ver. 18. Rom. 16. ver. 19.

Happiness, Luke 6.26. and 8.13. Ia. 4.4. Mark. 16.16. Job. 3.16, 18. and 8.34, 36. Rom. 6.16.18.22. Psal. 2.3, 4. and 10.3. and 21.4. 2 Tim. 2.26. Mal. 3.15. Revel. 3.17. 1 Thes. 5.3.

Fortitude, Prov. 28.1, 2. Rev. 13.6, 7. and 12, 13, 17 Mar. 13.9. Acts 7.52. Mat. 10.28. Gal. 4 29. John. 16.2.

Sin, Luke 16.15. Prov. 13.19. Mark 7.5, 11, 12, 13, Luke 7.33, 34. Matth. 7.14. 1 Pet. 4 18 Psal. 35.13.16.

Holiness, Acts 26.9. Exod. 8.26. 1 Cor. 4.10. and 2.14. Prov. 13.19. Psal. 14.1 Ier. 44.16. to 19. Yea, they are of a reprobate judgment touching actions and persons Isa. 5.20. and so speak, think and do all by contraries, like Heliogabalus who wore shoes of Gold, and Rings of Leather. Or the Blackmoores who judge of beauty by contraries. Wherefore read their words as Scholars do Hebrew, backward, and you have the meaning: for instance do they call thee Puritan as nothing more frequent in their mouths, understand by it Saint for a Christian indeed (as thou art) is a Puritan in the Devils language, and a Christian in name only (as such an one is) is an Atheist in God's language.

Secondly, They no less differ in their Passions and affections of Love, Psalm, 119.57, 72, and 17, 14.

Fear, Prov. 28.1, 2. 1 Tim 4.1. Rom. 2.14, 15.

Anger, Acts 7.52. to 60. and 5.30. to 34. Prov. 12.10. Rev. 18.19, 20.

Joy, 1 Pet. 2.7, 8. John. 3.15. Mat. 11.19. And the like, which for brevities sake I forbear.

Thirdly they differ no less in practice, & this breeds many quarrels: as what more common than for all sorts and kinds of men to hate, scorn, persetute, reproach, revile, accuse, slander and condemn the Religious, because their own works are evil and wicked, and the others good, holy, and righteous. Wherefore slew Cain his brother, saith Saint John, but because his own Works were evil, and his brothers good? 1 John. 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? Genesis 39. Yea, it was his party-coloured Coat, composed of all kinds of graces and blessings that formerly procured his Brethren's hate. And what is it that Job's Wife expostulates with him about, but his integrity? As if she took it ill, that he took it no worse: his patience made her impatient. Wherefore was holy David, as himself complains, almost in every Psalm Had in derison, 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 which were good and pleasing unto God and in him part his trust? Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. And lastly (for I might be endless in the prosecution of this.) Why were all the just, in Solomon's time, had in abomination and mocked of the wicked, but because they were upright in their way, and holy in their conversation, Prov. 29.27. Or those numberless Martyrs, whose souls Saint John saw under the the Alter ( Rev. 6.9.) killed, but for the Word of God, and for the testimony which they maintained ? And the Master himself? not for any evil as themselves are forced to confess, Mark 7.37. which examples sufficiently prove, that all wicked men are like the women of Lemnos, who when they had everyone slain their husbands and kinsmen, exiled Hypsipyle the Kings daughter, for that she alone saved her Father alive. That great Dragon the Devil, and these his Subjects, make war and are wroth with none but the woman, and the remnant of her Seed, which keep the Commandments of God and have the testimony of Jesus Christ, Revel. 12.17. All was quiet at Ephesus before Saint Paul came thither: but then there arose no small strife about that way▪ Acts. 19.23. &c. A Wolf flys not upon a painted sheep; we can with delight look upon the picture of a Toa •• It is your active Christian, that is most spighted, and persecuted.

SECT. 50.

BUt to apply this to ourselves. I would fain know, whether the power of godliness, the sincere profession of the name of Christ, according to the Vow which we made in Baptism, all kind of purity and holiness, doth not live in persecution among us, as Protestants do in Spain ? Is it not a capital crime to be virtuous? Is not the name of an honest man, who makes conscience of his ways, grown odious? Is not circumspect walking, the zeal of God's glory in promoting the best things, frequent hearing of Sermons, singing of Psalms holy conference, brotherly admonition, &c. counted a vice, and that vice called Puritanism ? And must not he who is called a Puritan, be derided, hated, persecuted, slandered and laughed to scorn? how many may complain with Jeremiah, that because they live a godly life themselves, and call upon others to do the same, they are cursed of everyone, and counted contentious? Ier. 15.10. It faring with Professors, as it did with Gaius Selius : of whom the Heathen were wont to say, that he was a good man, but he was a Christian. Yea, let but a spark of fervent devotion break out in a Family, all the rest are up in clamors; as when Bels ring disorderly, every man is ready with his bucket to quench the fire; disgraced he must be for a Puritan, but only by Laodiceans. Indifferency strives to dash zeal out of countenance, The reason is, wheresoever Christ comes, there will be opposition. When Christ was borne, all Jerusalem was troubled, and Herod cut the throats of all the children in Bethlehem : so when Christ is borne 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.

That which the Ancients did chiefly admire (goodness) we do most of all contemn: for is not the godly man more despised for his godliness, then the wicked for his wickedness? Are not the members of Christ more hated, and worse entreated by us, then the limbs of the Devil? What suppressing and disgracing is there of Hels, and Rome's chiefest adversaries, under the aspersion and pretence of Puritanism.

Whereas if the same men, would but bear them company in their sins, be drunk, swear, temporise, contemn holiness, misspend their time, haunt Play-Houses and Taverns, play the good fellows, and do as the rest do, they should have the approbation & good word of the greatest number; yea, if they would not be precise in their actions, nor reprove others for their evil courses; if they would not speak against pluralities, Non-residents, lazy and good-fellow Pastors, who either starve or quite neglect, or else mis-lead their flocks; if they would but be profane and wicked, and make no bones of sin, their malice would cease, and we should not have a Puritan in all the World.

SECT. 51.

AS let me appeal from their tongues to their hearts, and from their mouths to their consciences, whether this be not the greatest cause of their quarrel, We refuse to pledge them in their wicked customs. Or we will not break God's Law, to conform to theirs. It faring between us and our adversaries; as between Socrates, and the Athenians : who said unto them in his apollogie, I love, and embrace you, O Athenians ▪ but yet I will obey God rather than you. Yea, may not all see (saving such as the P • ince of darkness hath blinded) that those for the most part, whom the World speaks so basely of, are before men, in respect of any scandalous offenses or open crimes, unblamable, and may say with the Lamb, whom they follow, Which of you can rebuke me of sin, though with Paul, 1 Tim. 1.15. they think themselves the worst of sinners? And do not their adversaries know, that the men whom they term Puritans, are honester men, and more righteous than themselves, as Pharaoh was forced to confess touching Moses? Exod. 10.16, 17. 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, though I expect not they should use them thereafter. We know Pilate judged Christ guiltless, but yet he put him to death. And Festus acknowledged that Paul was without crime, yet he left him in prison. I dare say Tertullus knew that he lied, when he called Paul a Pestilent fellow: his conscience could not choose but answer him, Thou liest in thy throat Tertulus, Paul is an honester man than thyself. And must not these men's consciences tell them, that the same they accuse so, are in their lives the most unreprovable of the Land? Yea, I will appeal to their greatest adversaries, whether the Protestant at large, or those who are called Puritans, be of the purest Religion, and most reformed to the Primitive Church? For not seldom are wicked men's judgments forced to yield unto that truth, against which their affections maintain a rebellion▪ And yet, as if they would stamp God's Image on the Devils dross, and the Devils Image on God's silver, they justify those actions and persons, which God condemns, and condemn those which he justifies.

True these enemies to holiness spare not to cast asper •• ions on us, else how should they work their wills? How should Naboth be cleanly put to death, if he be not first accused of blasphemy? 1 Kin. 21.13. and the like of Joseph, Elijah, Jeremiah, Susanna, Paul, Stephen, and our Savior Christ himself But if you mark it, they are as guilty of the crimes whereof they be accused, as Joseph was, in forcing of his Mi • tris, or as Naboth and the rest were, of those things which were laid to their charge.

I speak not of those monsters, those white Devils who make Religion a stalking Hor • e to villainy. I know too many dishonor God, by wearing of his livery. But what was Satan to the children of God, Job 1.6. though he thrust himself into their company? Or what wise man will tax all the Apostles because one was a Judas. To argue, because some are so and so, therefore the rest are alike, is a sapless reason, only becoming a fool. An argument, that deserves rather laughter, than belief.

Yet most men are 〈◊〉 fools, or rather brute beasts, led with sensuality, and made to be taken and destroyed, as Saint Peter speaks, who because they love to speak evil of the way of truth, 2 Pet. 2.2.12. If they see but an hypocrite discover himself, they not only harden themselves in their sins, and, as it were, break their own necks at this stumbling block, being Satan's trap, set on purpose to catch their blind souls in, but condemn all the rest of his profession to be such as he is, save that they dissemble their hypocrisy more closely & cunningly; which is as equal and • u • t, as it was for Simeon and Levi to murder all the Shechemites for the offense only of Hamors Son. But as all are not thieves that Dogs bark at; so all are not hypocrites which they term so. But admit there were more than there are: the faults of many, should not make us uncharitable to all: Nor the goodness of some, make us credulous of the rest.

SECT. 52.

INdeed, as all our enemies are not alike witty, so they are not alike malicious, for some transcend this way, as Doeg did the rest of Saul's servants another way, you shall know such an one by these few marks; his hatred is so inveterate and universal, that he spends all his wits in frothy scoffs, and invectives against the whole people of God? and as if the door were not wide enough except he set open all the windows, and break down the walls to let in this infectious air, his tongue scrues something against the religious into all discourses; and when his own invention fails, it shall be supplied with what he hath heard: for as the Papists never found any error spewed out by the Ancients, but they have licked it up, superstitiously to abuse the same: so he never hears of any scoff, slander, or devilish invective formerly devised, but he licks it up, that he may spit it out again in the face of some Professor, or on the other side poison those with whom he doth converse; being to his company like a mad dog, that so biteth everyone he meets, that they become mad too, and as apt to bite others as himself; or in case he meets with another like himself in wit and malice, it may be said of them, as Diogenes spake of two ill conditioned women, when he saw them talking, See how the viper and the Asp are changing poison. And nothing so tickles the spleen, or glads the heart of such, as that discourse which may most shame profession, disgrace Relion, and dishonor God. But, O that ever those tongues, which dare call God Father, should suffer them • elves thus to be moved and possessed by that unclean spirit! Or that ever the church should own such for her children. In the Primitive times, the Church would have denied her blessing to such a Son, that should have thought himself disparaged by serving Christ, and wearing of his livery, although he had not scoffed at others: yet this man flatters himself that he is a Christian; yea, you cannot beat him from it, but that he is as good a Christian as the precisest, and shall go to Heaven as soon. But let him that reads, consider whether it be not a fearful thing, to lend to Satan the heart for devinng, the tongue for uttering, and the ear for hearing of calumnies, and all this to disgrace the grace of God in his children, and make it fruitless to themselves and others. O impiety to be abhorred: Such sport on earth is only sport for the Fiends in Hell, and let them look to it, for such joys may chance to cost them eternal mourning; yea, certainly, if the infernal Tophet be not for them (in case they repent not) it can challenge no guests; for I may well say unto such an one, Many sinners have done wickly, but thou surpassest them all; thine is such a superlative, such a soul murthering sin, that no other sin can parallel it.

SECT. 53.

BUt thou hast plenty of excuses to pacify thy blinded and benumbed conscience: Yea, thou wantest not some carnal reasons to make it good, as an easy in • ention may put false matters into true Sylogismes: And amongst the rest, thou wouldest not have men singular : wherefore that they may have less zeal and more temper, thou seekest to allay their heat with frumps, and scoffs, and taunts, and jeeres; as how often do we hear remiss professors strive to choke all forward holiness and zeal by commending the golden mean ? For carnal men (who cleave as close to custom, and example of the greatest number, as clay to a Cart Wheel) think everyone exorbitant, that walketh not after their rule, 1 Pet. 4.4. As the Sodomites thought of Lot, Gen. 19.9. the hundred and twenty Governors of Daniel, Dan. 6.11. and the Chaldeans of Shadrach, Meshech, and Abednego, Dan. 3.10. to 30. Daniel of all Darius his servants was so bold as to pray three times a day, not in contempt of the King of Babylon's decree, but in zeal and obedience to the God of Heavens command: the Governors •• ranging at it, accuse him, and say, this Daniel which is of the captivity, regardeth not thee O King, nor the Decree which thou hast signed; but doth so and so: wherefor command we pray thee, that he be cast into the Lions den, for no decree, nor statute which the King establisheth may be altered, Dan. 6. Again, what disorder is this that I hear of you, saith Nebuchadnezzar to Shadrach, Meshech, and Abednego: will you not serve my God's, nor worship the golden Image that I have set up, Dan. 3.14. who answered no, be it known unto thee O King, we are not careful to answer thee in this matter: they were all as stiff as if they had eaten a stake, and they could not bow to an Idol: as the godly have been in all ages, not being able to wheel with the times. Yea, they that truly fear God are usually as immovable as the Sun in its course, because they think, and speak, and live by rule, and not by example, and hold themselves as fast tied, as if they had the oath given them, which the 〈…〉 solemnly presented to their Judges, 〈◊〉 to sw • rve from t • eir consciences wh •• •• mmand soever they should 〈…〉 themselves to the contrary 〈…〉 strictness is a great eyesore 〈…〉 men: who hate singularity, almost as they do sanctity, which makes them so cry it down.

And no marvel, for these men, and so all Protestants at large, so scorn to be singular, that they will conform to any Religion the State shall establish: yea, should they be commanded to worship a Calf with the Israelites, Exod. 32.4. or a golden Image with the Chaldeans, Dan. 3.7. They would instantly do it; as the times of Queen Mary, witness: Good honest men, let them enjoy their communities; peace, and plenty: any Religion shall serve their turn. They are as indifferent as Doctor Kitching, who being Abbot, was first the Popes sworn Servant: then an half Papist, King Henry having cast off the Pope : a Protestant under Edward the sixth : a down right Papist with Queen Marie : And a Parliament Protestant again, when he took the Oath of Supremasy under Queen Elizabeth. Of whose faith I take most Protestants at large to be; For let them hear of a change in Religion, it shall never a whit trouble them: What cares a stupefied worldling, for the removal of our Candlestick? What is it to him if the superstition, and blindness of Popery did over-shadow the Land? and turn day into night: It is nothing to him, if he can but see to get money. Light or darkness, Scripture or tradition, the King or the Pope, Christ or Antichrist, are all one to him; to hear a Sermon, or see a Mass, he likes them both alike.

Perhaps they may think better of themselves; and until they be put to it, resolve stoutly: but a temporaries Religion, and flashes are but like Conduites running with wine at the coronation: that will not hold, or like a land flood, that seems to be a great Sea, but comes to nothing.

Now these are the men (if you observe them) that cry out so against singularity: which imputation, together with their extolling the mean, is a cunning discouragement, but it is the Devils Sophistry; for the mean of virtue, is between two kinds, not between two degrees: it is a mean grace, that loves a mean degree of grace.

Yet this is the only staff, with which the World beats all that are better then themselves. What will you be singular ? Or are you wiser then all? Or what is this but want of discretion? And to speak truth, that which worldly men call discretion, eats up all true wisdom: Their discretion and moderate stayednesse, devours all true honesty, and goodness. But shall Lot▪ leave his righteousness for such an imputation of singularity ? Or shall he not depart Sodom, because the whole City thinks it better to stay there still? Shall Noah leave building the Ark, and so himself, and his whole household perish, because all the World else thinks him hairebrained? Or must the name of a Puritan, dishearten us from the service of God ? No, but as Saint Paul said in his Apollogy, Acts 24.14. after the way which they call heresy, so worship I the God of my Fathers : so we in this case, After the way which profane men call Puritanism, let my soul desire to serve Jesus Christ.

SECT. 54.

Ob. I Grant (will the more moderate worldling say) in such cases wherein the word of God is express, singularity is not lawful only, but laudable: But (which makes my spleen rise) they will not conform to things indifferent

Answ. A seduced heart deceives thee in so saying, why else doest thou cast the same aspersions, upon such as are conformable.

But admit they only are thorns in thine Eyes▪ doest thou well to hate all that are not of thy own judgment, or that have tenderer consciences then thyself? No, for honest and good men may differ in opinion, not only in things trivial, but in matters of great moment; provided they agree in the fundamental articles of the Catholic faith, and yet may, and ought to continue brotherly love and communion, as members of the same mystical body: as many examples witness, both of eminent Christians, and Fathers of the Church: as also our Savior's words, who speaking of the fundamental points, penneth the league thus, He that is not with us, is against us, but o • points not fundamental thus, He tha • is not against us, is with us. Wherea • these differ from thee (if thou beest a true Protestant as thou wouldest be thought to be) in nothing material, for there is a vast difference, between another discipline, and another doctrine: and they little differ, that agree in matter. Only their consciences are not so large as thine: and thou thinkest those things indifferent, which they cannot assent unto though they take more pains to satisfy and inform themselves then thou doest. But admit they be things of an indifferent nature, even actions of indifferency, when once they are felt to trench upon the conscience, lay deep obligations upon the soul, even whiles they are most slighted by careless hearts: there being no less difference in consciences, then stomachs, of which some will digest the hardest meats, and turn over substances not in their nature edible, whiles others surfeite of the lightest food, and complain even of dainties.

And indeed, every gracious heart is in some measure scrupulous, and finds more safety in fear then in presumption : And certainly, in cases of a doubtful and questionable nature, it is ever good to take the surest side, and which draws nearest to probability. Many things are of so questionable a nature, that much may be said on either side: Now if I choose that side, on which I am sure I shall not sin, I deserve to be excused, rather then censured ; if I use them it is possible I may sin, it may be they are not sinful: yet I am not so sure of it that I shall not sin if I use them, as I am sure I shall not sin, nor break any of God's Commandments if I do not use them. This I may be bold to build upon, He that sails amongst Rocks, it is possible he may escape splitting, but he is not so sure to keep his Vessel safe, and whole, as he that sails in a clear Sea, where no Rocks are at all.

SECT. 55.

Qu. BVt to speak really, and as the truth is, why do they use all these discouragements?

An. Their only aim is, to make us square our lives according to their Rule ; as that Gya • t did proportion the bodies of all his guests, to the bed of his Harlot; Yea, if they would give their tongues liberty to acquaint us with their hearts and consciences, they must needs confess, that they use that odious nickname (devised by Satan himself) for no other end, but to slout men out of their faith and holy profession, and to bring the very truth of Religion, and power of godliness into contempt and scorn.

And indeed, whom not heroical in fortitude (the case standing as it doth) would it not discourage and beat back to the world? But thanks be given to God, his Spirit herein so hardeneth and steeleth his servants, that their faces are like flint, and themselves like brazen walls, and defensed Cities, though otherwise soft in affection, and true professors of meekness.

Yea, undoubtedly, he must be more then man (that is, more spirit then flesh) that can contentedly make himself contemptible to follow Christ, be pointed at for singularity, endure so many base and vile nicknames, as are everywhere cast upon the conscionable (for there is scarce a house, but is haunted with these kind of spirits, familiars, visible and carnal Devils, soul-murderers) have his religion • udged Hypocrisy; his Christian prudence, cra • t and policy; his godly simplicity, silliness his zeal, madness▪ his punctual obedience to God's Laws, rebellion to Princes▪ his contempt of the world, ignorance: his godly sorrow, dumpishnes, &c. For these and the like as unseasonable fro • s, nip all gracious offers and beginnings in the bud, and as much as in them lieth, with Herod labor to kill Christ in young professors Yea, the censures and scoffs of these Atheists and Worldlings, like the blasts of Rams-horns before the walls of Jericho, lay all the strength of a young beginners virtues level at one utterance: yea, it is the only Remora & greatest cause of arrest, if any look heavenward, that makes them recoil.

True, a wise man will not be scoffed out of his money, nor a just man be flouted out of his faith▪ Yea, like John the Baptist, he will hold his profession, though he loose his head for it. If Christ have but once possessed the affections, there is no dis-possessing him again. The league that Heaven hath made, Hell wants power to break. If the sweet doctrine of Christ be once gotten into the heart, it cannot be got out again by all the torments which wit and cruelty can devise, as we see in the Martyrs.

Neither would he ever endure a blow, who cannot concoct a foul word. He that is discouraged and made return with an Ishmaelitish persecution of the tongue: how would he endure a Spanish Inquisition, or those Marian times ? He that is so frighted with a squib, how would he endure the mouth of a Cannon? But to proceed.

For a man to be scoffed out of his goodness, by those that are lewd, is all one, as if a man that seeth should blind-fold himself, or put out his eyes, because some blind wretches revile and scoff at him for seeing: or as if one that is sound of limbs, should limpe, or maim himself, to please the Criple, and avoid his taunts. For my part, I had rather live hated of all men for goodness, then be beloved of all for vice; and rather please one good man, then content a thousand bad ones; his single authority being sufficient to countervail the disdain of a whole Parish of sensualists.

Yet experience shows, That divers are content to be misled with the multitude, rather then be an object of their scorn and derision. Yea thousands hold it the best and safest way, in differences of religion, without further question, to take the stronger part; that so doing as the most do, they may have the fewest to find fault with them, and all through base cowardliness. Which bashful devil never leaves a great many, so long as they live; whereby with the rich man, Luke 16. they never think of heaven, till tormented in the flames of hell.

Whereas Satan formerly assaulted the Church by violence, now he doth it by deceit: and certainly the devil gets more 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. But I grieve to see how they wrong themselves, in thus wronging others: for in that wicked men do so mock and deride such as are in love with heavenly things, it is hard to say whether they do most offend in hindering the honor of God thereby, or their neighbors well-fare, or their own salvation.

Alas, some men will better abide a stake, then some others can a mock. Zedikiah was willing to hearken to the Prophets council, but that this lay in his way, the Chaldeans would mock him, Ier. 38.10. it was death to him to be mocked. A generons nature is more wounded with the tongue, than with the hand: yea, above hell there is not a greater punishment, then to become a Sannio, a subject of scorn: as Sampson, I doubt not, found. Alcibiades did profess, That neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous to him as one scornful word of his enemy C • esiphon.

Thou thinkest not tongue-taunts to be persecution, but thou shalt once hear it so pronounced in thy bill of inditement, Ishmael did but flout Isaac, yet Saint Paul saith, he persecuted him, Gal. 4.29. God calls the scorning of his servants by no better a name, then persecution. And what ever thou conceivest of it, let this sault be as far from my soul, as my soul from hell.

And thus you see, That nothing but goodness is the whet •• on of their malice; which being so, are not we heathenish Christians? What honor of Christ is there among us, where Religion makes one contemptible? Is this Christian-like? Such men may be Christians in show, or name, but they are devils indeed (however they flatter themselves) resembling the high Priests, Scribes, & Pharisees, who called themselves the Church: while they went about to kill the head of the Church: who the same night that Christ instituted the Sacrament, and consulted how to save them, did consult how they might destroy him: yea, let any indifferent stander by, • udge whether thou beest not bottomlessely ill, who doest malice goodness in others, who art displeased with us, because we please God, and murmurest like the Scribes and Pharisees at the same things, whereat the Angels rejoice: for none but a Cain, or a Devil in condition, will envy, because his own works are evil, and his brothers good. They are desperately wicked, that cannot endure so much as the sight of godliness: as he was fearfully idle, that Seneca speaks of, whose sides would ache to see another work: Neither couldest thou do so if the Devil were not in thine heart. And so much touching the third difference between the seed of the Serpent, and the seed of the woman.

SECT. 56

4 FOurthly, as they hate and persecute the godly, because they do well: so likewise, because they fare well, and are accepted before them. As why was Cain wroth with his brother Abel, and after slew him, as affirmeth the holy Ghost, but because, The Lord had respect unto Abel, and to his offering: but unto Cain and his offering, he had no respect? Gen. 4.4, 5. Why did Esau hate Jacob, and purpose to kill him, but because of the blessing wherewith his father blessed him? Gen 27.41. Isaac's blessing bred Esau's hate. Again, Wherefore did the Philistines and Abimelek envy Isaac, stop up his wells, and banish him from them, but because the Lord so abundantly blessed Isaac, as appears, Gen. 26 12. to 18. Wherefore did 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 feared he should reign over them? Gen. 37.4. 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, Luk. 15.28. which is meant of the Jews envying the Gentiles conversion; and many the like instances.) Why was Eliab wroth with his younger brother, 1 Sam. 17.28. but because he should be more exalted? And I doubt me, 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 & 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.

SECT. 57.

BUt to apply what hath been collected out of the Word. See whether these examples suit not with some, and not a few in our times. As,

First, why do a sort of Ministers (none of the best) I mean such as live ill and viciously, or preach ill and unprofitably, or both live ill, and preach ill, malign, hate and traduce, yea, promote against such as preach more faithfully and powerfully, and live more holily and unblameably, but because God honors their Ministry with the conversion of souls, and their words are with such power, that the people flock after them, as they were wont after Christ ▪ while in the mean time themselves are neglected and dis-esteemed, being as they suppose far greater scholars (for if a Minister preach profitably, they will give it out he is no scholar, neither can they do Satan a greater pleasure) and their Sermons more elaborate, for they will be as long in the conception and breeding of them, as an Elephant is of her young; which being borne only amazeth the hearers, and makes them at their wits end with admiration, their own bosoms will tell them, that I speak truth.

Again, why do these men inveigh and preach against preaching? As, what needs so much preaching, say they (and all stupefied sensualists) it was never a good world, since so many Lectures were set up: there was more love, and charity, and plainedealing among our forefathers (they mean in time of Popery) who were only verst in the Lord's Prayer, Creed, and ten Commandments; one Sermon well remembered, and put in practice, is better then ten; yea, quoth a Minister in the pulpit, that preached ( himself ) once in six weeks, that he might silence his Parishioners, who complained for want of their daily food, you will find this Sermon more then you will be able to practice this two months; and no question, spake out of feeling; for he having lived already above five ages, could never yet put those five words of his text into practice, viz. Repent and believe the Gospel. But the reason of this their murmuring is easy: Carnal worldlings cry up practice, to cry down knowledge, as you may see by their own practice: even as cunning Papists will extol Saint James, only to disparage Saint Paul.

This point would be further applied, but let conscience do it; for it is a sore that will not endure rubbing: only this, if any man be vexed at his brother, because he fares better, and is better accepted, because he is favored and respected of God and good men, while himself is neglected and disesteemed of both; much more, if he belch out his spleen against the religious, because they are praised and preferred before himself; let him know, that this could not be if he were not full of the venom of the serpent, Psal. 112.10. Pro. 14.30.

SECT. 58.

SEcondly, this may be applied to people of the looser sort. As, why do their hearts rise against every holy man they see? as some stomachs, rise at 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 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 are precious in God's sight, his peculiar, and chosen people out of all the world, the children of God, and members of Christ, temples of the holy Ghost: yea, 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.

This is the eye-sore of our enemies and let envy look herself blind.

And so much of the first Cause.

SECT. 59.

Quest. WHat is the second Cause, why ungodly men hate and persecute the religious?

Answ. Their ignorance of God, of Christ, and the Scriptures.

Quest. How is that proved?

Answ. By Testimonies, Examples, Reason, and our own Experience.

1. First, by Testimonies: They shall hate and persecute you, yea, they shall excommunicate and kill you for my Names sake, saith our Savior to his Disciples, because they have not known the Father, nor me, John 16.2, 3. and 15.21. And again they are an offense unto us, because they understand not the things which are of God, but the things which are of men, Matth. 16.23. And are deceived, because they know not the Scriptures, neither the power of God, Matth. 22.29. Luke 19.42.

2. Secondly, by Examples and Reason. This the Apostle confesseth to have been the cause of his persecuting the Church, 1 Tim. 1.13. Who so soon as he was enlightened with the saving knowledge of the truth, changed his note, with his name, and preached that faith, which before be persecuted, Its worth the noting, how he was no sooner informed, but he was reformed. Now if we look upon him as Saul, we shall see what we are by generation; if we look upon him as Paul, we shall see what we are, or should be, by regeneration. Neither is it strange, that the world through ignorance, should hate and persecute the members of Christ : for upon the same ground, they even crucified Christ himself, Father 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. 22. But because they knew him not. John 15.21. For if the Princes of this world had known, they would not have crucified the Lord of glory, as the holy Ghost speaks, 1 Cor. 2.8.

Alas poor ignorant souls, they did but imitate Oedipus : who killed his Father Laius King of Thebes ; and thought he had killed his enemy. And what do the Cavaliers now, in killing the Saints? But as if one with his Hatchet, should cut off the bough of a tree; upon which he standeth. For they are beholding to the Religious, for their very breath. Neither is their great plot, any other piece of policy; then as if the Sodomites, should make hast to turn out Lot and his Family: that fire and brimstone may make hast, to destroy them. For as when Noah, and his Family were once entered the Ark, the Flood came and destroyed the first World, Gen. 7.11, 13. So the number of Christ's Church being accomplished fire shall come down to destroy the second World, at which time, the Devil and all Reprobates shall be laid up in hell.

Oh the wickedness, and witlesnesse of our Malignants! Methinkes the Parliament, may justly twit their unnatural Country: as Themistocles once did his Athenians, with these words: Are ye weary of receiving so many benefits by one Assembly. And certainly if ever it shall be dissolved without their consent, (which God forbid) it would fair with the causers of it, (men's eyes being opened) as it did with the Authors of Socrates his death: which I find thus reported.

After that Socrates was put to death at Athens; Arastophones rehearsed a Tragedy of his, concerning Palamides : at the hearing whereof, the people were so moved: that they presently fell upon the Authors of Socrates his death, and drew them forth to punishment.

But to return, to what we intend: If we consider it rightly, we shall find, that ignorance is the cause of all sin. Sin indeed at the first was the cause of ignorance, but now ignorance is the cause of sin: Swearing, and lying, and killing, and stealing, and whoring abound, saith the Prophet, because there is no knowledge of God in the land, Hos. 4.1.2. It is a people that do err in their hearts. saith God, why? because they have not known my ways, Psal. 95.10.

SECT. 60.

3 THirdly, Experience proves, that none are so far transported with a mad and supertitious zeal against the religious, as the rude rabble who can yield no other reason, or confession of their faith, if they be asked, then this, that they are no Puritans, or that they hate a Puritan from their souls; when as the devil himself, who hates the Puritan they mean, most of any, can make as good a confession of his faith as this. For who are the greatest censurers, and the violentest opposers of goodness, are not the ignorant fry, who have more rage than reason and the more fottish still, the more insolent.

As reprove one of them for swearing, or drunkenness, or unjust dealing, or for profaning the Lord's day, for Atheism, and the like, you are sure to be branded with the odious title of Puritan, yea you are factious, and schismatical, if ye will not be drunk, and every whit as lewd as they are.

It is worth a large smile, to observe what a clamour the blundering rabble will make against the people of God, if one in their company but mention the word Puritan, or tell them how scrupulous and precise such an one is. O what a number of sharp and deadly arrows will each of them shoot, both at the good and goodness, maugre all admonition! For each being stung with the Gad-sly of mis-governed zeal, as Paul was before he knew Christ, they presume to affirm with incredible impudence, accompanied with invincible ignorance, that there are not worse men in the world then the religious.

Wherein it is hard to say, whether ignorance or malice, do more abound: whether it be more out of the strength of will, or weakness of judgment.

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 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 the s • cond of the Acts, 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.

Untill we be borne again, we are like Nicodemus who knew not what it was to be born again, John 3.4. Untill we become zealous ourselves, we are like Festus, who thought zeal madness, Acts 26.24. Untill 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.

And thus you see in gross, that Ignorance is a main cause of hatred and persecution. We shall more clearly discern how it comes to be so, if we note

The Root, Ignorance,
The Stem, Suspition, or Jealousy,
The Sap, Hatred,
The Fruit, Persecution.

severally, and apart; for ignorance causeth. Suspition ; and Suspition, Hatred ; and Hatred, Persecution. But I cannot stand upon these.

SECT. 61.

Qu. IF Ignorance be such a general cause of hatred and persecution, as you have shewre, What is the reason, that so many great Scholers and wise men do also hate and persecute the godly?

Ans. Great scholars they may be, and wise men also, in the worlds esteem, but in the main, and in God's account they are nothing so: for admit they have enlightened heads, sufficient to leave them without excuse, yet because they withhold the truth in unrighteousness, and do not glorify God with their knowledge, neither are thankful, but become vain in their imaginations, their foolish hearts are darkened; and so while they profess themselves to be wise, in changing the truth of God into a lie, they become fools, and express it, by thus hating God and his children, Romans 1.18.21.22.25.30. So that Ignorance is the cause even in them also.

And indeed if they were wise, they would foresee the torments of hell, and prevent them, as Bernard speaks. Or if they knew God, they would keep his commandments, for hereby, saith Saint John, is it known that we know God, if we keep his Commandments, 1 John 2.3. but he that saith I know him, and yet keepeth not his Commandments, is a liar, and there is no truth in him, Ver. 4. Yea these have sworn to keep the commandments, and to deny the world, and yet are not content with their own disobedience, unless they cast aspersions upon them that obey.

Again thirdly, if they knew Christ, they could not but love him; and loving him, they must needs love his members, not persecute them; for it is the very first part of our conversion, to love them that love God, 1 Joh. 3.14. and 4.7.8. and Joh. 13.35. But so many as are enemies to the cross of Christ, show that they never knew God in Christ.

As for their wisdom and learning; you must know that men may be • xquisitely wise, and incomparably learned in the worlds opinion, and yet very fools in God's account, 1 Cor. 3.19. As sharp-eyed as Eagles in the things of the earth, and yet as blind as Beetles in the matters of heaven. And knowledge consisteth not so much in the quantity, as in the quality: not in the greatness, but in the goodness of it. For as a little precious stone is of more worth then many other stones of greater bulk: so one drop of wisdom guided by the fear of God, is more worth then all human learning. One spark of spiritual, experimentiall and saving knowledge, is worth a whole flame of secular wisdom and learning. One scruple of holiness, one dram of faith, one grain of grace, is more worth then many pounds of natural parts.

But learning and grace do not always keep company together. Yea, O Lord, how many are there, that have a depth of knowledge, yet are not soul-wise! That have a Library of Divinity in their heads, and not so much as the least Catechism in their consciences? no rare thing for men to abound in speculation, and be bar • en in devotion: to have full brains, and empty hearts; clear judgments, and defiled affections; fluent tongues; and lame hands: Yea, you shall hear a flood in the tongue, when ye cannot see one drop in the life.

For example, I might instance in Balaam, whom the holy Ghost stiles a fool, 2 Peter 2.16. And Judas Mat. 27.3, 4, 5. And Paul, before his conversion, who (even while he was a persecutor like these men) was eminent among the Pharisees for wit and learning, but a very Ideot among the Apostles. And lastly, the Priests, Scribes and Pharisees, who were matchless for their wisdom and learning, as wanting nothing, that either nature or Art could enrich them withal: yea, and they were chiefly learned in the Scripture, God's Oracles, which will make a man wise, or nothing: and yet our Savior (who could not be deceived) calls them four times in one Chapter blind, and twice fools, Mat. 23.16.17.19.24.26. Because they wanted faith and holiness, which are the sinews and nerves, yea the soul of saving knowledge, enlivening, feeding and strengthening the same; for in the dialect of the Scripture, a fool is a natural man, and a wise man, a man sanctified.

Alas! God regards not lip-learning, and tongue-wisdom, and brain-knowledge, except it ceize upon the heart also, and lead captive the affections to the government of the Gospel, whereby we are changed and transformed into new men, after the image of Christ, 1 Cor. 2.12. Eph. 4.20. to 25. Col. 3.10. except we digest our knowledge into practice, and employ our wisdom to his glory that gave it, our neighbors good, and the furthering of our own salvation: For with him wickedness is folly, and the greatest sinner is the greatest fool: and he most wise, that is most religious, and that offends least, Prov. 1.7. Job. 28.28. Prov. 9.10.12. and 11.3. Deut. 4.6. Hosea 14.9. James 3.13.17. 2 Tim. 3.15. And he that is truly wise, thinks that to be wisdom, and folly, which God thinks so.

Neither is that worth the name of knowledge which may be heard only, and not seen. Good discourse, is but the froth of wisdom; the pure and solid substance of it, is in well framed actions. What saith the Scripture? Keep the Commandments of God, and do them, for this is your wisdom and understanding before God and men, Deut. 4 6. And again, He that is a wise man and endued with knowledge, will show it by his conversation in good works, James 3.13. For,

SECT. 62.

RIghtly, a man knows no more then he practiseth. It is said of Christ, 2 Cor. 5, 21. that he knew no sin, because he did no sin: in which sense, he knows no good, that doth no good. And certainly, they who wander in the by-paths of sin and error, declare themselves ignorant of the right way of salvation, Rom. 3.17.

Saving knowledge of the truth works a love of the truth known; it is an uniform consent of knowledge and action, Job 28.28. He only is wise, saith Solomon, that is wise for himself, Prov. 9.12. He whose conscience pulleth all he hears and reads to his heart, and his heart to God; who turneth his knowledge to faith, his faith to feeling, and all to walk worthy of his Redeemer he; that subdues his sensual desires and appetite to the more noble faculties of the soul, Reason, and Understanding, and makes that understanding of his serve him, by whom it is, and doth understand; he that subdues his lust to his will; submits his will to reason, his reason to faith; his faith, his reason, his will, himself, to the will of God, this is practical, experimental, and saving knowledge, to which the other is but a bare name or title. For, what is the notional sweetness of honey, to the experimental taste of it? It is one thing to know what riches are, and where they be; and another thing to be master of them. It is not the knowing, but the possessing of them, that makes rich. What saith one? No more then the knowledge of goodness, maketh one to be named a good man; no more doth the knowledge of wisdom only, cause any person properly to be called a wiseman. And certainly, that wisdom and learning is little worth, which nothing profits the owner of it, either to virtue or happiness. These things if ye know, happy are ye if ye do them, John 13.17. So that he is the best Scholar, that learns of Christ obedience, humility, &c. He the best Arithmetician, that can add grace to grace. He the best learned, that knows how to be saved. Yea, all the Arts in the world are Artlesse Arts to this.

But alas! Natural men are so far from being thus learned, that not one of them doth really, and by his own experience know the chief Points of Christian Religion; such as are, Faith, Repentance, Regeneration, the Love of God, the Presence of the Spirit, the Remission of sins, the Effusion of Grace, the Possession of heavenly Comforts; he knows not what the peace of Conscience, and joy in the holy Ghost is, nor what the communion of Saints means; he knows not what it is to have a certain and experimental feeling, with a continual proof of God's favor, in the whole passage of a man's life, and practice, &c. Prov. 24.7. when every of these are easy and familiar to the meanest and simplest believer.

SECT. 63.

Object. BUt the Word of God in divers places calls worldly men wise men ; yea ascribes the greatest wisdom and knowledge to the wicked.

Answ. Its true, but in what sense? Do ye not perceive, that God either speaks it in a holy derision? as, Gen. 3.22. is to be understood: Or else he speaks it in the person of the wicked, calling it wisdom, because worldly men deem it so: as in another place, he calls preaching, the foolishness of preaching, because the wicked esteem preaching but foolishness: and as Christ calls the Pharisees just, because they justified themselves, Luke 15.7. Or thirdly, he means the wisdom of the flesh, or of the world; and that is as much, as if he had said in other words, foolishness: for the wisdom of the world is foolishness with God, and no less then twelve times infatuated by the wisdom of God in one Chapter, 1 Cor. 2.

But to make it more plain, that no natural man is a wise man, we must know that there is a speculative knowledge in the brain common to hypocrites with God's children, Heb. 6.4. And there is a spiritual and heavenly wisdom, a practical, experimental and saving knowledge in the heart, which keeps a man from every evil way, Prov. 2.12. peculiar to the godly alone, Ephes. 4.8. and 5.8. The natural man, saith Paul, perceiveth not the things of the Spirit of God, for they are foolishness unto him : but the spiritual, who have the mind of Christ, understand all things, even the deep things of God, 1 Cor. 2.14, 15, 16. And again, We speak the wisdom of God in a mystery; even the hid wisdom, which none of the princes of this world have known, 1 Cor. 2.7, 8. See 1 Thess. 5.4, 5. Whence it is, that natural men are said to be in darkness, Ephes. 5.8. Matth. 4.16. whereas the regenerate are called, Children of the light, and of the day, 1 Th • ss. 5.4, 5. Luke 1.79.

Which comparison is very emphatical. For as the Soul, is the lamp of the body; and 〈◊〉 Reason, of the Soul; and Religion, of Reason; and Faith of Religion: so Christ is the light and life of faith. Whence it follows, that as mere sense is uncapable of the rules of reason: so reason is no less uncapable of the things which are supernatural. And as to speak, is only proper to men: so to know the secrets of the kingdom of heaven is only proper to believers. Sense is a mere beasts; reason, a mere man's; Divine knowledge is only the Christians.

Now if it be asked, Why a natural man perceiveth not the things of the Spirit of God? Saint Paul, in the place before quoted, answers; He cannot know them, because they are spiritually discerned, 1 Cor. 2.14. For if they be spiritually discerned, how should they discern them, that have not the Spirit? For as no man can see the Sun, but by the light of the Sun: so no man can know the secrets of God, but by the revelation of God, 1 Cor. 12.8. Mat. 16.17. To know the mysteries of the kingdom of heaven, we must have hearts▪ eyes and ears sanctified from above, Deut. 29.2, 3, 4. Psal. 111.10. Luk. 24.45. John 15.15. Rom, 8.14, 15.

Neither is spiritual and •• avenly wisdom the fruit of time and study, as the natural is. It is not eloquence, nor Logical demonstrations, that can make us capable of it. We cannot attain to supernatural and celestial knowledge, by any natural and terrestrial means. No learning, nor experience will serve to know that great mystery of godliness, and hid wisdom, spoken of, 1 Cor. 2.6, 7, 8, 10, &c. to know the riches of the glory of God's inheritance in the Saints, to know the love of Christ, which passeth knowledge, &c. Ephes. 1.17, 18. and 3.19. Because this wisdom descendeth from above, James 3.17.

SECT. 64.

2 SEcondly, As none can attain to this precious grace of saving knowledge, except it be given them from above : so, it is a jewel of such worth, that God gives it to none but his children the godly, and such as he knows will improve their knowledge to his glory. The servant (saith Christ, meaning the ungodly man) knoweth not his masters will, but I have called you friends (speaking to his Apostles, and in them, to all that are converted) for all things that I have heard of my Father, have I made known unto you, John 15.15. Surely, saith Solomon, to a man that is good in his sight, God giveth wisdom and knowledge, Eccles. 2.26. Intimating, that he doth not so to the evil man. The Wise, that is, the godly, saith Daniel, shall understand, but none of the wicked shall have understanding, Dan. 12.10. A scorner seeketh wisdom, and findeth it not; but knowledge is easy to him that will understand. Pro. 14.6. that is, to him that will be bettered by his understanding. Wicked men understand not judgment, but they that seek the Lord, understand all things, Prov. 28.5. and 3.32. They which observe the Commandments, have a good understanding, saith David, Psal. 111.10. the rest have an ill understanding, and a vain; an understanding, like that of the Scribes and Pharisees, which was enough to condemn them, but not to save them.

Such as are delivered up to councils, and brought before Rulers, and Kings in defense of the Gospel: are straitly charged by our Savior, neither to premeditate, or take thought before hand how, or what to answer: because the holy Ghost shall teach them in that very hour; what they ought to say, or rather, the holy Ghost shall speak in them, Mark. 13.9.11. Luk. 12.11, 12. And which of the Martyrs did not find the same verified? Alice Drivers, being a poor man's daughter; and brought up at the Plow: in defense of God's truth, and in the cause of Christ at her examination; put all the Doctors to silence; so that they had not a word to say, but one looked upon another. Indeed Bonner thought, he had non-plust a plain fellow with his Sophistry about the real presence: But he answered him to the purpose, My Lord (quoth he) I cannot so well dispute for the truth, as you can against it: but I can burn for the truth, which you will never do. And did it, a good argument to prove, that he knew truth from falsehood, better than the Bishop.

Thus as no man can see God, and live : so no man can see Christ, who is God, sitting at the right hand of his Father in heaven, so long as he lives a mere natural man, 1 Cor. 2.14. God will not pour new wine, but into new vessels, Matth. 9.17. Christ is said to have expounded all things to his Disciples apart, to show, that if we will have Christ to teach us, we must go apart from the world. If any will do God's will, saith our Savior, he shall know the Doctrine, whether it be of God, or no, John 7.17. So that no man can learn this doctrine, but he that doth it: as no man could learn the Virgins song, but they that sang it, Revel. 14.3. Yea, if the fear of the Lord, as Solomon speaks, is the beginning of wisdom, how should they have wisdom, that have not the fear of the Lord? All unrepentant sinners are enemies to God, servants to Satan: now we men, do not tell our secrets to enemies; neither will an Artificer teach another man's servant his trade: but the righteous are Christ's friends, and brethren, and sisters, and father, and mother, between whom there is a kind of familiarity, so that he makes them of his counsel, His secrets, saith Solomon, are with the righteous, Pro. 3.32. And again, Psal. •• .14. The secrets of the Lord are revealed to them that fear him, and his Covenant is to give them understanding.

See this in Abraham's example, Shall I hide from Abraham that thing which I do? saith God, Gen. 18.17. As if this were an offense in God, if he should tell the righteous no more then he tells the wicked.

Be • ides, What should he do with a talent, that will not improve it? And let a wicked man know never so much he is resolved to be never the better man. And they that are unwilling to obey, God thinks unworthy to know: which is but equity.

Indeed, if they will put off, concerning their former conversation, the old man, with his corruptions, and deceiveable lusts, and be changed, by the renewing of their minds and by putting on the new man, which after God is treated in righteousness and true holiness, Ephe. 4.20. to 25. Col. 3.10. 2 Cor. 5.17. 1 Joh. 4.7. Then they shall see what the good and acceptable, and perfect will of God is, as Saint Paul, and our Savior Christ shows, Rom. 12.2. Matth. 5.8. For God in the person of wisdom hath made a general promise to all that will serve him, Prov. 1. If thou wilt turn, saith God, at my correction, I will pour out my heart unto thee, and make thee understand my words, Verse 23. But else, they shall blindly go on in persecuting Christ and his members, perhaps to the killing of his Prophets, and think also that they do God good service, John 16.2.3. For as they like not to retain God in their knowledge, saith the Apostle, so God shall give them over to vile affections, and to a reprobate mind, Rom. 1.28. And because they will not receive the truth in love, that they might be saved, therefore God shall send them strong delusions, that they might believe lies: that all they might be damned, which believe not the truth, but had pleasure in unrighteousness, 2 Thes. 2.10.11.12.

And is it not just with God, to say, they would none of Christ, let them welcome Satan and Antichrist?

SECT. 65.

Quest. WHat instruction from the premisses?

Ans. As it ought to stop all wicked men's mouths: so it may both serve for direction and comfort to the godly, and to inform all.

First, If it be so, that all natural men are uncapable of divine and supernatural knowledge, that they are blind touching spiritual things: let not any carnal wretch hereafter dare to speak evil of the things, actions and persons, which are out of the reach of his capasity, but silently suspend his judgment, until he is better informed. For as it pertaineth not to the rustic to judge of Letters, so it belongeth not to natural men to judge of spiritual things. And in matters of sensure, nothing but a certain knowledge should make us give a certain judgment; & in the mean time, confess, that Joseph may know his brethren although they know not him. He which is spiritual, discerneth all things ; yet he himself is Iudged of no man, 1 Cor. 2.14. that is, of no natural man.

2. Let those that have used to speak evil of the way of truth, learn to kick no more against the pricks, lest they bring the same curse upon themselves, that those did, which brought up an evil report of the holy Land, viz. that, As they never entered into the terrestrial Canaan : So these never enter into the Celestial. Yea, put case they shall think to do God good service in it: for there is a way. saith Solomon, that seemeth right to a man, but the issues thereof are the ways of death Pro. 14.22.

As many shall think, they do God good service, in putting his children so death, John. 16.2. even that Monk thought no less, who poisoned Henry the seventh Emperor of Germany with the sacramental bread. And so did the Powder Traitors, intending to blow up the whole State. Maximinian thought, the blood of Christians would be an acceptable sacrifice to his God's. So Francis the second of France ; And Phillip 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; prosessing that he had rather have no Subjects then such. In which opinion many depart: But as men go to a Lottery, with heads full of hopes: but return with hearts full of blanks; so will it one day fare with these men.

3 If all who deride and persecute the godly, are ignorant persons, as hath been proved: then let not God's children be discouraged, maugre all slander and opposition; nor think the worse of themselves, if such reproach them never so. The Corinthians exceedingly slighted Paul, he was this and he was that; But what saith Pa • l? With me it is a very small thing, that I sh • uld be judged of you, 1 Cor. 43.3, 4▪ Alas! the best of them • awe no more than Saint Paul's outside; the grace of his heart, the raptures of his soul, the ravishing delights of the inward man, and the like spiritual privileges, more glorious than the states of Kingdoms, were to these sensualists as a covered mess. And indeed, natural men are as • it to judge of spiritual matters, as ••• nd men are fit to judge of colors. We know Little child • ē will often laugh at wise men when they are about serious & necessary affairs & business, which notwithstanding is not an argument of the unworthiness of the things they laugh at, but of the folly of them which laugh. Will the Merchāt be discouraged, because his wine pleaseth not a sick man's palate; when those that are in health commend it, and himself knows it to be good? Much less cause have we to be discouraged, having more certainty to rely upon. Our enemies have Sense, Reason, and Experience to confirm their judgments; but we have them, with an advantage of three infalliable witnesses, God's word, and Spirit, and Faith. Wherefore henceforward let us take our Savior's Council, and seek to justify our judgments to the children of Wisdom, of whom she is justified; and not to fools, by whom she is daily crucified. Neither let any think the better of such whom they extol, for the blind eat many a fly.

4 This shows that they suspect much, because they know little, as Children in the dark suppose they see, what they see not. They complain, like the Owl, of the glory of the Sun, when the fault is in their own eyes, They are blind, yet the misery is, they see not that they are blind; and therefore believing that they see, they accuse others of schism, when indeed themselves are only guilty of prejudice ; as a blind man running against one that seeth, calls him blind that did not shun him. They are like Harpast, a blind woman in Seneca's family, who would not be persuaded that she was blind; but found fault with the house wherein she was, as being over dark.

5. If none are truly wise, but such as have past the second birth, it gives us to understand that the regenerate (for the most part) sleep nigh half their time in ignorance, that the wicked are never awake. And if this Wisdom cometh down from the Father of lights, and that we cannot have it, except God vouchsafe to give it us; It may teach us to be humble, John. 42.6. And not like the Ape, that is proud of his Masters Jacket. Heavenly notions grow not in us, we spin them not out of our own breasts: And thankful; for it they be given, let us not forget the giver.

6. If all natural men are like blind Sampson without his guide, not able without the Holy • hosts direction to find out the pillars of the house, the principles of faith, let us not wonder that they swerve so much from the godly, in their judgments and practice. Is it any strange thing, to see a blind man stumble and fall? Yea, let us condole all their disasters, and drop some tears, in pity and compassion for their great and grievous misery.

7. And lastly, If with God one spark of spiritual experimental and saving knowledge be of more worth than all secular Wisdom, and Learning; then strive we for that knowledge which will make the knower blessed. Let us so be learned; that we may be saved. Let us not in our hearing, and reading, and communication, do as little children, that look only upon the Babyes in a book, without regard to the matter therein contained: but like men in years, have more respect to the pith and solidity of the matter, than to the phrase; and to the profit of our souls than the pleasing of our senses. And so much of the second cause.

SECT. 66.

Quest. WHat is the third cause, why ungodly men hate and persecute the Religious?

Answ. Their infidelity and unbelief.

Quest. How doth that appear?

Answ. I will demonstrate it beyond denial.

Why do the Heathen rage, saith David, and the people murmur, the Kings of the Earth band themselves, and the Rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands, &c. Psalm. 2.1. to 4. but this they think always, there is no God, God is not in all their thoughts, Psal. 10.4. And again, They break in pieces thy people, O Lord, and afflict thine • eritage, &c. the reason follows, they say the Lord shall not see, neither shall the God of Jacob regard it, Psalm. 94.5, 6, 7. And what saith our Savior to the Jews, Ye seek to kill me, because my Word hath no place in you, John 8.37. that is, they believed not what he • spake, nor the Scriptures which testified of him.

If ye will see it in Examples, look 2 King. 18.35. Dan. 3.15. Exod. 5.2.

Or if in the New Testament, see Acts 17. where the Holy Ghost makes a decision between such as did, and such as did not believe; Paul, when in the Synagogue he disputed with them, by the Scriptures, opening and alleging that Christ must have suffered, risen again, &c. for saith the Text, So many of the Jews as believed, and of the Grecians and chief women as feared God, joined themselves in company with Paul and Silas. But those that believed not, moved with envy, took unto them certain Vagabonds, and wicked fellows, with the multitude, and made a tumult in the City, and assaulted the house of Jason, drawing out him, and as many of the brethren as they could find, and brought them before the people, and the heads of the City, crying; These are they which have subverted the State of the world, and they all do against the decrees of Caesar, &c. And lastly, look but 1 Tim. 1. you shall hear Saint Paul most ingenuously confessing, I was a blasphemer, a persecutor, and an opposer of Christ, and his members; but I did it ignorantly, through unbelie • e, v. 13.

Now they which think, all whatsoever is written in Scripture, of God, of Christ, and of His Kingdom of Grace here, and glory hereafter, to be but a fable: as that impious Pope did, who was not ashamed blasphemously to boast what he had gained by Fabula de Christo : And all Machivillian Atheists, who think Religion to be but a Politic device, to keep men in awe, do; whose number is greater than is supposed. These, I say, must needs think them mad and foolish, who lose thereby either profit, or pleasure, and use them accordingly.

SECT. 67.

TRue, this might seem an absurd position, if I should presume upon an Appeale to their own blinded consciences; for they think, they believe in God, and the Scriptures, as well as the precisest: and so did those Jews, John 5. which persecuted Jesus, and sought to slay him, think they believed Moses writings: but it is plain, they did not, by Christ 's answer to them, who knew their hearts better than themselves: his words are, Had ye believed Moses, ye would have believed me, for he wrote of me: but if ye believe not his writings, how should ye believe my words? ver. 46, 47, And again, Ye have not my Fathers Word abiding in you, for whom he hath sent, him ye believe not, Ver. 38, 39. So bring these, that persecute any of God's Children for well doing, to the trial, and their own consciences shall testify before God, that they neither believe the Old Testament nor the New.

For did they believe that the godly are unto God as the Signet upon his right hand, Jer. 22.24. Zach. 2.24. Yea, as the Apple of his own eye. Zach. 2.8. and that whatsoever wrongs and contumelies are done to his Children, he accounts as done to himself, Psalm. 44.22. and 69.7, and 74.4, 10, 18, 22, 23, and 83.2, 5, 6, and 89, 50, 51, and 139, 20. Prov. 19.3. Rom. 1.30 and 9.20, Matth. 10.22. and 25.45. Luk. 21.17. 1 Sam. 17.45. Isaiah 37.4.22, 23.28. and 45.9. and 54, 17. Act. 5.39. and 9.4, 5. Job 9.4. 1 Thess, 4.8. John 15.18, 20, 21, 23, 24, 25. Num. 16.11. 1 Sam. 8.7. They durst not hate, revile, slander, deride, nick-name and persecute them, as they do.

More particularly, did they really and indeed believe God, when he saith in his word, that whosoever shall offend one of those little ones, that believe in him, it were better for him rather that a Milston were hung about his neck, & that he wer cast into the sea, Mark 9 42. That he will destroy them forever, and root them out of the Land of the living, whose tongues imagine mischief, and are like a sharp Razer, that cutteth deceitfully, loving to speak evil, more than good, Psalm. 52.2. to 5. That he will confound such as persecute his Children, and destroy them with a double destruction, Jer. 17.18▪ Yea, that he will render unto their enemies seven fold into their bosom, their reproach, wherewith they have reproached the Lord, Psalm. 79.12. In fine, that he will rain upon them snares of five and brimston, with storms and tempests, Psal. 11.6. and after all, cast them into a furnace of fire, where shall be wailing and guashing of teeth, for evermore: when the just, whom they now despise, shall shine as the Sun in the Kingdom of their Father: They durst not do as they do to the godly. Yea, if they did believe but that one place, 2 Kings 2.24. Where God caused two and forty little Children to be devoured of wild Bears, only for nick-naming Elisha, they durst not nick-name the religious as they do.

Indeed God doth not always, nor often so eminently punish Persecutors in this life as here it fared with these children: or as it did with Lucian, who for barking against religion like a dog; was by the just judgment of God devoured of dogs, Or as it did with Nighti • gall, parson of Crondall in Kent : who was struck dead in the Pulpit, while he was belching out his spleen against Religion and Goodness. Or as it did with Stephen Gardener : who would not sit down to dinner, till the news came of the good Bishops burnt at Oxford. But then came out rejoicing, and saying to the Duke of Norfolk ; Now let us go to dinner: but it was the last that ever he are, for it. Or as it fared with Arundal Arch-Bishop of Canterburys : and Stephen Gardener Bishop of Winchester in their times: who putting to silence, both the word of God and those that purely preached it: were themselves put to silence, and so smitten in their tongues that they could not swallow their meat, nor speak for a good space before they died. True some flagitious persons God punisheth here: least his providence; but not all, least his patience, and promise of a general judgment should be called in question.

But, alas! they are so far from believing wha • God threatens in his word, against these sins; that they bless themselves in their hearts, saying, we shall have peace, we shall speed as well as the best, although we walk according to the stubbornness of our own wills; so adding drunkenness to thirst, Deut. 29.19. Yea, they prefer their condition before other men's, who are so abstemious, and make Conscience of their ways; even thinking, that their God deceiveth them with needless fears and scruples, as once Rabshekab would have persuaded the Jews, touching their trust and considenec, 2 Kings 18.22, 25, 30, 32 33 35.

Yea, how • 'st possible, that any wicked man should believe what is written of God in the Scripture, especially touching his justice, and severity in punishing sin, with eternal destruction of body and soul? For did they really and indeed believe God, when he saith, that his curse shall never depart from the house of the swearer, Zac. 5. They durst not swear, yea and forswear as they do; much less durst they take a pride inoathing of it, resembling Ballio the baud in Plautus, who was not ashamed, but even proud of Carting. Yea, which is worse, reprove a swearer, and he will swear the more to spite you: Which were not possible; if believing God, they did not, what in them lies, give themselves over to the Devil.

Again, did they believe, that neither fornicacors, nor Idolaters, nor adulterers, nor thieves, nor murderers, nor drunkards, nor swearers, nor raylours, nor liars, nor covetous persons, nor extortioners, nor unbelevers, nor no unrighteous men shall inherit the Kingdom of Heaven; but shall have their part in that lake which burneth with fire and brimstone, which is the second death, 1 Cor. 6 9, 10. Revel. 21.8 they durst not continue in the practice of these sins, without fear, or remorse, or care of amendment. Did they believe that except their righteousness do exceed the righteousness of the Scribes and Pharisees, they shall in no case enter into the Kingdom of Heaven, Matth. 5.20. And that without holiness no man shall see the Lord, Heb. 12.14. with many the like, it were impossible they should live as they do. Yea, if they did in good earnest believe, that there is either God, or Devil, Heaven, or Hell, or that they have immortal souls, which shall everlastingly live in bliss, or woe, and receive according to that they have done in their bodies, whether it be good or evil, 2 Cor. 5.10. they could not but live thereafter, and make it their principal care, how to be saved.

But, alas! they believe what they see, and feel, and know; they believe the Laws of the Land, that there are places and kinds of punishment here below, and that they have bodies to suffer temporal smart, if they transgress; and this makes them abstain from murder, felony, and the like: but they believe not things invisible, and to come; for if they did, they would as well, yea, much more, fear him that hath power to cast both body and soul into hell, as they do the temporal Magistrate, that hath only power to kill the body: They would think it a very hard bargain, to win the whole world, and lose their own souls, Luk. 9.25.

But, alas! if visible powers were not more feared than the invi • ble GOD, and the Halter more than Hell (natural men being like beasts, that are more sensible of the flash of powder, than of the Bullet) the World would be over-run with outrage: Whereas now, even the worst of the Serpents seed, by reason of Authority, are kept in a mean between Devils & Christians; so living like beasts because they think they shall die like beasts, without any answer for ought they have either acted, or left undone.

SECT. 68.

TRue, they do not always, nor at any time altogether, think there is no GOD, or judgment to come. Not always, for though at present they think their villainy is uns • ene, because it is unpunished, according to that in the Psalms, The wicked thinketh there is no Go • , and the reason follows, his ways always prosper, Psalm. 10 4, 5 yet none as Plato speaks, are so confirmed in Atheism, but some great danger will make them fly to the aide of a Divine power. Extremity of distress will send the profanest to God: as the drowning man stretcheth out his hand to that bough, which he contemned whiles he stood safe on shore: Even Sardanapalus who for all his bold denying of God, at every hearing of thunder was wont to hide his head in a hole.

Yea, in their greatest jollity, even the most secure heart in the world hath some flashes of fear, that seize on them like an Arrest of Treason; for conscience cannot but sometimes look out of it self, and see what it would not.

At least, on their death beds they would give all the world to be sure what the Scripture speaks of Hell were not true; though all their life they supposed it but a fable. How oft do those ruffians, that deny God at the Tap-house, preach him at the Gallows: and confess that in sobriety of spirit, which they oppugned in wantonness. And not seldom are the most lethargized consciences so awakened ere they go to Hell, that, Spira -like, they depart desolate and desperate in, and into hellish horrors.

Prosperity doth so tympanize men's souls, and entranse them from themselves, that they forget they had a Maker. Who is God? saith Pharaoh. There is no God, saith Nebuchadnezzar. What God can deliver out of my hand? saith Rabshakeh. I am God, says Alexander. But Nebuchadnezzar found there was a God. Pharaoh found what that God was. Rabshakeh found, to his cost, that there was an Almighty God, able to deliver in the Valleys▪ as well as on the hills. Alexander found he was not as he supposed, and confessed that he knew himself mortal by two things, viz. Sleep▪ and Lust. And so it shall fare with these in the end. They that would stultizare in culpa, shall be forced sapere in poena. Vengeance shall make them wise, whom sin hath made, and left foolish.

At least, in hell they shall know there is a righteous Judge, that will reward every man according to his deeds▪ & confess, that what they once vainly imagined, was but imagined. There may be Atheists on earth, there are none in hell.

A Pope of Rome being on his death bed, said, Now comes three things to trial, which all my life I have made doubt of: Whether there be a God, a Devil, and whether the soul be immortal : It was not long ere he was fully resolved with a vengeance. And so shall you, O ye fools, when that hour comes, though ye flatter yourselves for the present, like that desperate Pirate, who when (ransacking and rifling a bottom) he was told by the Master, that though no Law co • ld touch him for the present, he should answer it at the day of judgment; replied, Nay, If I may stay so long ere I come to it, I will take thee, and thy Vessel too. Nothing more certain than death. Amongst Laws, some are antiquated, as that of divorce: some changed, as that of Circumcision: some dispensed withal, as that of the Sabbath (in cases of necessity, Matth. 12.1. to 14.) but this statutum est, that all shall die, and come to judgment, it is neither antiquated nor changed, nor dispensed withal.

And as nothing is more certain than death: so nothing more uncertain than the hour thereof: thy pulse may leave beating, before thou canst fetch thy breath.

Wherefore think not, as Lot's Sons in Law, that we speak in jest: least you feel the fire & wrath of God in earnest.

SECT. 69.

2 SEcondly, nor at any time do they altogether think there is no God, &c. For as the best faith is but like the twilight, mixed with some degree of darkness and infidelity: so the most grounded Atheism, is mixed with some degree, either of belief or doubting. What saith David, The fool hath said in his heart there is no God : in his heart he hath said it, but in his heart he never believed it: No fool ever thought it peremptorily; he would fain have it so: he cannot believe it so: it is an opiniō which he suggests to his heart, not which his heart suggests to him: and this makes him fearful to die, & to die fearfully.

Tully speaking of Metrodorus, an Atheist in his time, saith, Nec quemquam vidi, qui magis ea timeret, quae timenda esse negaret. They that make a flout of Hell, Affirmant mihi & tibi, non sibi; noctu, non interdiu ; their mouths tell us so, their hearts do not tell their mouths so. No hell I dare say, if there were a general collection made throughout the whole world, that there might be no judgment day, these men would be none of the backwardest. Yea, if they had as many Provinces, as Ahasuerus had, they would give an hundred and six and twenty of them to be sure of it. The consciences even of wicked men can never be so charmed, or over-ruled, either by arguments, or the temptations of Satan, that they can let go the sense of a God-head. We are all borne Idolaters, and choose rather to adore the Sun, the Moon, yea the meanest of all creatures, rather than not acknowledge a Deity. You may sooner get a Conscience to believe all the fables in the Popish legend, or Turkish Alcaro • , than that this universal frame is without a mind.

—Prima est haec ultio, quod, se

Iudice, nemo nocens absolvitur—

So that to say truly, they do not, and yet they do believe there is a God, and a Hell: for when they admit conscience into their council, they do believe: but because they would rather not believe it, they stifle Conscience, stop their own ears, and flatter their hearts with the contrary opinion: Like as it fared with the Philistines of Ashdod, 1 Sam. 6. who when they had stood out that sore judgment seven months, and brought upon their god Dagon, and the whole Country, a very great destruction, and perceived, that all which were guilty of keeping and profaning the Ark, suffered in the judgment, and only they; at last could bring forth this conclusion, Peradventure it is God's hand that smote us; yet, it may be, it is but a chance that hath hapened unto us, Ver. 9.

Wherein it is evident, they did half believe, and no more; Their consciences told their hearts there was a powerful God, to revenge the profaning of his Ark ; but their hearts were very loath to give assent thereunto: and so fares it with these, when they wrong and persecute his Children, Or they may be likened to those untoward Israelites, Exod. 16. Who did in part believe God, when he told them, If they reserved of the Manna until morning, it should stink; and that if they went to gather it on the Sabbath, they should find none, who would have thought it foul scorn, if one should have told them, they believed no such thing: for all they had seen so many Miracles, yet tis apparent, they did but half believe him: for what else made them try whether he spake true or no, after they were flatly forbidden? ver. 20. or,

Lastly, they are like the unbelieving Jews, who considering the Oracles that CHRIST spake, and the Miracles which he wrought, were forced to testify both these of him (for all they hated him) never man spake as this man doth ; and We never saw it on this fashion: yet this have ye seen, and believe not, saith our SAVIOUR John 6. 36. They saw, they heard, they wondered, they were convinced, yet they believed not: therefore their own eyes in seeing; their own ears, in hearing; their own hearts, in wondering; their own convicted reasons shall but witness against their unbelief, John. 16.9.

And indeed, if they did not in some part believe a Judgment to come, they should be worse than the very Devils themselves: there is no Hell, Quis Daemonum hoc asseret? What Devil will so affirm? They know it, and feel it, Why (say the Legion to Christ ) art thou come to torment us before the time, Matth. 8.29. And shall not men tremble to deny, what the Devils confess? says Chrysostom.

Wherefore believe it peremptorily, • ye fools & mad men; yea believe it, & avoid it, & by believing to purpose, ye shall avoid it: otherwise, if ye will give more credit to your deceitful hearts, than to what the Word speaks as Eve believed the word of the Serpent, Adam the word of Eve, both before the Word of God, God will leave you to be confuted by fire & brimston; if you will not believe what is written, you shall feel what is written.

SECT. 70.

Ob. BUT here it will be objected, That the wickedest man that lives, presumes upon God's mercy in Christ, and thinks he shall be saved, as well as the • heife upon the Cross; yea, he will prove by Scripture, that at what time soever h • repents, his sins shall be pardoned, Ezech. 18.21, 22. Yea, there is scarce a man on earth, but he thinks to go to Heaven.

Answ. True, the flesh prophesies prosperity to sin; yea life, and salvation, as the Pope promised the Powder Traitors; • nd to this the Devil sets his s • ale: whe •• upon while prosperity lasteth, they can turn the grace of God into want • n • esse, and even apply Christ's Passion, as a warrant for their licentiousness; and take his death, as a license to sin; his Cross, as a Letters Pattent to do mischief.

Yea, the Devil and sin so infatuates and besots them, that they think to have part in that merit, which in every pa • t they have so abused; to be purged by that blood which now they take all occasions to disgrace; to be saved by the same wounds, which they swear by, and so often swear away; to have Christ an Advocate for them in the next life, when they are Advocates against Christ in this; and that Heaven will meet them at their last hour, when all their life long they have galloped in the beaten road toward Hell.

The Devil makes large promises, and persuades his, they shall have what they desire; yet ever disappoints them of their hopes, as he did our first Parents: Diabolus mentitur, ut fallet; vitam pollicetur, ut perimat, saith Saint Cyprian.

But all one, their carnal hearts shall be flint unto God, wax to the Devil, who blows this presumption into them; whereby they believe the promises, let go the threatenings: You shall die, saith God, is heard, but You shall not die, saith the Devil, is believed, as it fared with Eve, when she eat the forbidden fruit. Yea, they believe the promises, that they shall have them; but they believe not the precepts, to do them; nor the threatenings, that they shall suffer them, for their not believing and disobedience; which shows, that they truly believe neither. Yea, this makes it plain, that either they believe there is no God at all, or else that God is not just, and true, nor speaks as he means in his word; which is worse: or if they do believe that he is a just and true God, they believe also that they shall be punished (as he threatens) for their provoking of him; and they provoke him, that they may be punished; which is worst of all. So that take them in the best sense, they are but like David 's fool, which saith in his heart there is no God, and lives thereafter: which is never a whit strange, for it is usual with them to think there is no God, for whom it would make that there were none: what we would have to be, we are apt to believe.

I confess, it is hard for men to believe their own unbelief in this case: they that be most dangerously sick, are least sensible of their own sickness; much more hard to make them confess it; for he whose heart speaks Atheism, will confess with his tongue, that he believes there is a God, and that he is just, and true, and that every tittle of his Word is equally • rue: which being granted, this must necessarily follow, that God will as well punish the disobedient, as reward the obedient; which in another fit they are apt enough, yea too forward to believe.

For it is Satan's method, first to make men so senseless, as not to feel their sins at all; and then so desperate, that they feel them too much: in the first fit men live as if there were no Hell: in the last they die as if there were no Heaven; for wicked men are altogether in extremes; at first they make question whether this or that be a sin, at last they apprehend it such a sin, that they make question whether it can be forgiven: either God is so merciful, that they may live how they list; or so just, that he will not pardon them upon their repentance.

SECT. 71.

BUt to prevent after claps, let this point be argued in the Court of thy Conscience: say, whether thou art guilty, or not guilty. He that believes the promises of God, to be true, believes also the commands and threatenings, and thereupon fears God, and makes conscience of sin; otherwise, if thou beest as it were a dead man, continuing under the burden of notorious crimes, without sorrow, or fear, or remorse, or care of amendment, Ephes. 2 1. If thou art of a reprobate judgment touching actions, and persons, esteeming good evil, and evil good, if the Devil hath so bewitched thee, that thou preferrest Hell to Heaven, and blamest those that do otherwise: if, Ishmael -like, thou mockest; or, Cham -like, thou scoffest at the religious, or usest bitter jests against them, Psal. 1.1. Ephes. 5.4. If thou raisest slanders of them, or furtherest them being raised, Psal. 4.2 & 31.18 & 35.20. As the Red Dragon, Rev. 12. cast a flood of water out of his mouth, after the Woman, when he could not reach her with his claws, verse 15. Or any way opposest them; for the opposition of goodness, gives thee the title of wickedness, which alone is the enemy thereof, and shows that thou art a Soldier of the great Dragon, who goes out to make War with that blessed Seed, which keep the Commandments of God, Rev. 12.17. These or any one of these, show that thou hast neither part nor fellowship in the Christian belief▪ that thou art an Infidel, yea an Atheist, which is a higher degree of infidelity, and that thou doest no way differ from an Heathen, but only in the saying of a Pater noster, a Creed, and, it may be, the ten Commandments: neither hast thou anymore of a conscience, than fear, which fear also arises more from the power of the Magistrate, than from the Omnipotency of a God.

But to make thyself confess this, examine thy belief by thy life; for infidelity is the bitter root of all wickedness, and a lively Faith the true Mother of all goodness. Indeed if pride, sw • aring, profaning of the Lord's Day, drunkenness, adultery, contempt of Religion and all goodness were fruits of Faith, then the World were full of Believers; but Faith purifieth the Heart, Acts 15.9. and worketh by love, Gal 5.6. Consumes our natural unnatural corruptions, and sanctifieth the whole man th • oughout, 1 Thes. 5.23. Acts 26.18 So that our Faith to God is seen in our faithfulness to men: Shew me thy faith by thy works, saith S. James, that is, thy invisible belief, by thy visible life: for the hand is the best Commentary of the heart. What a man does, I am sure he thinks: not always what he speaks. Men may say they believe the Word, but certainly they would never speak as they speak, think as they think, do as they do, if they thought that their thoughts, words and deeds, should ever come to judgment.

If men believed that Heaven were so sweet, and Hell so intolerable, as the word makes them, they would be more obedient upon earth; the voluptuous would not say, with Esau, Give me the pottage of pleasure, take who will the Birth-right of grace here, and glory hereafter; the Covetous would not say, Take you Heaven, let us have money. I will clear it by a similitude.

If a Physician should say unto his Patient, here stands a Cordial, which if you take will cure you; but touch not this other Vial, for that is deadly Poison, and he refuseth the Cordial, to take the Poison; in this case, who can choose but conclude, that either he believed not his Physician, or preferred death before life? But go on.

If men but believed, that God always beholds them, they durst not sin. No Thief was ever so impudent, as to steal in the very face of the Judge. O God, let me see myself seen by thee, and I shall not dare to offend thee. Again, if men believed, that there is a place of Darkness, they would fear the works of Darkness. If Lot 's sons-in-Law had believed their father, when he told them the City should suddenly be destroyed with fire and brimstone, and that by flying they might escape it, they would have obeyed his counsel. If the old World had believed, that God would indeed, and in good earnest bring such a Flood upon them, as he threatened, they would not have neglected the opportunity of entering the Ark, before it was shut up, and the windows of Heaven opened: much less would they have scofft and flouted at Noah, while he was building it: so if you did firmly believe what the Scripture speaks of Hell, you would need no entreaties to avoid it: yea, cast but your eyes upon that fiery gulf with a full persuasion of it, and sin if you dare▪ You love yourselves well enough to avoid a known pain, we know that there are Stocks and Bridewells, and Goales, and Dungeons, and Racks, and Gibbits for Malefactors, and our very fear keeps us innocent: were your hearts equally assured of those hellish torments, ye could not, ye durst not continue in those sins, for which they are prepared: yea, if you did truly believe a hell, there would be more danger of your despair, than of your security.

Yea, had you but so much of an historical faith, as to believe the Scriptures, touching what God hath already inflicted upon sinners; as, upon the Angels, the old world, Sod • me and Gomorrah, Pharaoh and the Egyptians, Nadab and Abihu, Chora, D • than, and Abyram, with their 250 Captains, and many thousands of the Children of Israel, together with the whole Nation of the Jews, Hammon and Balaam, Saul and Doeg, Absalom and Achytophell, Ahab and Jezebel, Sennacherib and Nebuc • adnezar, the two Captains and their fifties, Herod and Judas, Annanias and Saphirah, with a world of others.

Much more, if you did believe how severely he hath dealt with his own Children, when they sinned against him. viz. with Moses, & Aaron, and Eli, which were in singular favor with him; yea, with David, a man after his own heart, and that after his sin was remitted; it were impossible but you would fear to offend so Jealous a God: for thus you would argue, If God be so just and severe to his own children, who were so good and gracious; how shall I, a wicked and ungracious servant, that never did him a piece of good service all my days, look to be dispensed withal? If the godly suffer so many, and grievous afflictions here; what shall his adversaries suffer in hell? If Sampson be thus punished, shall the Philistines escape? If the righteous shall scarcely be saved, were shall the ungodly and sinner appear? as the Scripture speaks: 1 Pet. 4.18. For thou canst not Imagine, that he will deal after a new and extraordinary way with thee, and so break the Course of his so Just, and so long continued proceedings.

SECT. 72.

WHerefore dally no longer with your own souls. Are ye Christians in earnest? Do ye believe the word? or do you not? if ye do not ye are worse than the Devil: f • r the Devils bel • eve and tremble ; they have both faith and fear, whereas thou hast neither fear nor faith. If you be Christians, there is an hell in your Creed: if there be an hell, How dare you tear Heaven with your bla • phemies, and bandie the dreadful Name of God in your impure mouths, by your bloody o • thes and execrations? How dare you ex • rcise your saucy wits in profane s • offes at religion, and disgrace that blood, whereof hereafter you would give a thousand worlds for one drop? It is no light or sleight offense, to contemn the brethren of the Son of God: but thou fightest against the very graces of God's Spirit, where-ever they appear? and notwithstanding thou didst vow in thy baptism, to fight under Christ's banner, against the world the fl • sh and the Devil, and to continue his faith • ull soldier and servant unto thy lives end ▪ as good reason, since he laid down his life to redeem thee, and hath ever since protected and provided for thee; for a very Dog will fight for his master that feeds him: thou contrarily takest part with the world, the flesh and the Devil, his mortal enemies, and takest up arms to fight against Christ.

Again, if there be an hell, and but a tithe of them Christians, who call themselves so; what means our grinding of faces, like edged tools, and our spilling of blood, like water? What means our racking of rents, our detention of wages, our incredible cruelty to servants, our inclosing of Commons, ingrossing of commodities, our griping exactions, with streining the advantages of greatness, our inequall levies of legal payments, our spiteful suites, griping usury, our bouzing and quaffing, our bribery, perjury, partiality, our sacrilege, simonaicall contracts, and soul-murder, our scurr • profaneness, cousoning in bargains, breaking of promises, perfidious underminings, pride, luxury, wantonness, contempt of God's Messengers, neglect of his Ordinances, violation of his days, &c ? When if the Word of God be true, we need no other ground of our last and heaviest doom, than ye have not given, ye have not visited &c. Mat. 25.41. to 46▪ Certainly, if the tythe of us be Christians, which call our selvrs so, there are abundance of Christians in hell: For what eyes can but run over, to see for the most part, what lives men lead? There was a woman much spoken of in some parts of this Land, that lived in a professed doubt of the D • ity, yea, even after Illumination and Repentance, she could hardly be comforted; she often protested, that the vicious and offencive life of a great learned man, in the Town where she dwelt, did occasion those damned doubts in her mind. And we read that Linacre reading upon the New Testament the fif • h sixth and seventh Chapters of Saint Matthews Gospel, and comparing those rules with Christians lives, he threw down the book, and burst forth into this protestation, Either this is not God's Gospel, or we are not Christians. Let any man look upon the lives of most men, and then say, whether the argument be not without all exceptions.

Or let any compare Christians, that live now under Christian Governors: with those that lived formerly, under Heathan Persecutors; and it will force them to confess the same. Athenagoras told the Emperor, in the Primitive times: that there was not one of the Christians evil manured; unless it were such as dissembled themselves Christians for some by, and sinister ends. And Tertullian saith of the Christians in his time: non aliunde noscibiles quam de emendatione vitiorum. And Chrysostom speaketh of many in his days, whose lives were angelical, they so walked up to their principles.

It is the abstract of Religion, to imitate him whom we worship: neither are we worthy to be called Christians, except we be like him in works: We are not like Christ, except we do whatsoever God commands, and suffer whatsoever he inflicts: Now we are naught at doing, but when it comes to suffering, we are gone: it is the happiness of these cold times, that we are not put to the hot fire, for trial of our faith and love: if the Wheel should turn, which the mercy of God forbid, how many would turn from Christ, rather than burn for him? Alas! the greatest number are like Orbilius the Grammarian, who not only forgot the Letters of his Book, but even his own name: for they not only forget what is written in Christ's Gospel, but they forget also that they are Christians, & can be of any religiō, for a need which shows their hearts are truly of none. True, God's seed is sown, but the Devils fruit comes up: and, like the Jews we bring Christ Vinegar, when he thirsts for Wine. But what a shame? What a prodigy is this? We are bound to praise GOD above any Nation whatsoever, (for what Nation under Heaven in • oyes so much light, or so many blessings as we?) above any creature, for all the creatures were ordained for our sakes: and yet Heaven, Earth and Sea, all the Elements, all the Creatures obey the Word of God; only men, for whom they were all made, ingratefully rebel against it.

The which, as it mightily aggravates our unthankfulness; so when time comes, it will gall our Consciences to death. Yea, when we shall consider, that Christ hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought, or imagination; and that our recompense of his love, hath been only to do that which he hates, and hate those whom he loves: it will make us speechless (like him in the Gospel, who wanted his wedding Garment) as neither expecting mercy, nor daring to ask it: for know this, that thy own Conscience will once sting thee, like an Adder, to think what Christ hath given, and what he would have forgiven thee, if thou wouldest but have repented: to think how often thou hast been invited to Heaven, how easily thou mightest have escaped Hell, how often Christ by his Ambassadors offered thee remission of sins, and the Kingdom of Heaven freely, if thou wouldest but believe and repent, and how easily thou mightest have obtained mercy in those days, how near thou wast many times to have repented, and yet didst suffer the Devil and the World to keep thee still impenitent, and how the day of mercy is then past, and will never dawn again.

For the same Devil that now shuts your eyes, and labors to keep you blind, during the presumption of your Life, will open them in the desperation, that shall wait on you at death, or in Hell: as it fared with the rich man, who when he was in Hell, lift up his eyes to Heaven; but never before, Luke 16.23. Those scorching flames opened them to purpose: sin shuts up men's eyes, but punishment opens them. Satan seldom lets us see our folly, till we be plunged into some deep extremity; but then he writes it in capital Letters, and pines it on our foreheads; like one riding to the Pillory: especially on our death-beds, he shows us all our sins, in multiplying glasses.

That subtle Syren, with Orphean a • ers; and dexterous warbles: leads us to the flames of hell, and then derides us with contempt, and triumph. Like a cunning courtezan; that dallies the Ruffian to undo himself; and then pays him with a fleere and scorn.

SECT. 73.

BUT I hope I have said enough, and that thou art convinced in thine own Conscience, that hitherto thou hast been a mere Atheist, and that through Atheism, thou hast hated, reviled, and persecuted the godly: If not, Truth is as much Truth, when it is not acknowledged, as when it is.

Now if thou dost confidently, and without peradventure believe what the Scripture speaks of God, Heaven, Hell, &c. If thou believest the threatenings and precepts, as well as the promises, and if thou bearest any love to thine own soul, Break off thy sins by repentance, and oppose the good no longer: give no credit to the flesh, or the Devil, which prophe •• e prosperity to sin; but believe God and the Scripture, which manifestly proves, that every man shall be judged according to his works, Revel. 12.13. & 22.12. Make not Christ a bolster for sin, nor God's mercy a warrant for thy continuance in an evil course. Be not therefore evil, because he is good, least like the foolish builder, thou comest short of thy reckoning; for Christ came to destroy the works of the Devil, John 3.3.8, 9, 10. And not to be a Patron of sin; and there is mercy with God that he might be feared, not that he might be despised, blasphemed, &c. Psalm. 130.4. Yea, know this and write it in the Table-book of thy memory, and on the table of thine heart, that if God's bountifullnesse and long suffering towards thee, does not lead thee to repentance ; it will double thy doom, and increase the pile of thy torments: for every day, which does not abate of thy reckoning, will increase it, Qui numerat dotes, numerat dies ; and thou by thy hardness and impenitency, shalt but treasure up unto thyself wrath against the day of wrath, and the declaration of the • ust judgment of God, Romans 2▪ 4, 5, 6.

And so much of the third Cause.

SECT. 74.

THere are Eight other Causes (as they make them) why they thus hate and persecute us.

The first is, Speaking of Truth, for which see 1 King. 22.8.17.23, 24.26.27. Ier. 11.19. and 26.8, 9.11. and 36.23.26. and 38.4, 5, 6. Amos 5.10. Mark 6.16. to 29. Act. 16.19. to 25. and 17.5.6.7.13. and 18.11.12, 13. and 19.26. to 34. and 21.27, 28.30.31. and 22.22, 23. and 23.1, 2.12, 13.14. Gal. 4.16.

The second is, Misprision, for which see Act. 24.14. and 26.9.10.11.24. 1 King. 18.17, 18. Psalm. 14. 1 Ier. 44.17, 18, 19. Wisd. 5.4. Matth. 7.14. and 13.55, 56, 57. and 28, 15. Mark. 5.39.40. and 7, 5, 8.9. John 2.19, 20.21. and 3.3.4. and 7.15.23, 24. and 8.15.57, 58, 59. & 9.16 & 16.2. Act. 2.13. 2 Thess. 2.10.11, 12, Rom. 8.5, 6, 7, 8. 1 Corinth. 1.18. to 29. and 2.7, 8, 10, 11.12, 13, 14, 15, 16. and 3.18, 19, 20. 2 Timothy 2.26. 1 Pet. 2.7, 8. Revel. 3.17.

The third is, Example of the multitude, touching which read Gen. 19.4. to 12. Numb. 14.2, 3, 10. and 16.1, to 4. Matth. 27.20.25, 27, 39, 49. Act. 19.24 to 30.

The fourth is, Separation, for which look Gen. 39.12. to 21. Psal. 26.4.5. and 101.7. and 119.63.115. Prov. 5.8. and 23.20. Ier. 15.19. Wisd. 2.16. John, 15.19 1 Cor. 5.11. 2 Cor. 6.17. Ephes. 5.7. 2 Thess. 3.6.14. 1 Pet. 4.4. Rev. 18.4.

The fifth is, The preaching of some Ministers, for which see Ier. 5.31. and 8.11. and 23.13.14, 15, 16, 17.21, 22, 26, 27.31, 32. Ezek. 22.25, 26, 28. Mat. 9.34. Mar. 13.22. John. 5.43. Act. 13.8. and 20.29.30. Romans 16.17, 18. 2 Cor. 2.17. and 11.13.14.15. 1 Tim. 4.1, 2, 3. 2 Tim. 3.8. 2 Pet. 2. ch. and 3.3.

The sixth is, The scandalous lives of some Professors, for which see Gen. 9.21.22. and 12, 18, 19. and 19.33, 35, 36. and 20.2.12.16. and 34.13, 14, 15, 16.25, 26. to 31. 1 Sam. 2.12. to 18. 2 Sam. 12.14. Mat. 7.15. and 18.7. and 23.3.14 23, 24, 25, 27. and 26.14, 15, 16.70.72.74. and 27.5.

The seventh is, Flocking after Sermons for which look John. 11.48. and 12.19. and 6, 2. & Acts 13.45. Matth. 4.24, 25. and 15, 30. Mar. 3.10. and 8.1. and 10.1, 2. Luke 5.15. and 6.17, 18, 19.

Eighthly, the final Cause is, that they may have more company here in sin, and hereafter in torments. For which turn to, Psal. 35.4, 7, 12. & 40.14. & 56.6 & 59.2, 3. Matth. 23.13, 15. Luke 11.52. John 11.48. and 12, 10, 11. and 15.19. Act. 26.11. 1 Pet 4.4. Revel. 12.17. and 13, 15.

But they are all so prolix, and yet so unmeete to be abbreviated, that if I should handle them, and make of all but one Volume, they would so swell the heap, that not a few would be deprived of the whole. He will buy a Manual, or Enchiridion, that will not buy, a Commentary: and he will read a Curranto, that will not read a Chronicle History. Yea, it may happen to meet with Patients so desperate: that although they acknowledge it is of absolute necessity for them to be informed touching these things, yet having Queasie stomachs; if they see their Potion big, as well as bitter: will resolve to suffer, yea, to die rather than take it.

That will be swallowed by morsels, and easily digested: which being taken all at once, will not only cloy, but surfeit.

Wherefore I have divided the whole into parts; of which five are already published Viz.

The Cure of Misprision
Compleat Armory against evil society
Characters of the kinds of Preaching.
Sin Stigmatized.
The Victory of Patience.

FINIS.

Imprimatur, John Downeham.