Good Report from Bad Men No Mean Disparagement

Of these Enchiridions, a Repenting Prodigal, (upon occasion of his late return) thinks himself bound, to give ten thousand for others good; and takes it for an incomparable favor, that it came into his heart so to do. Yielding a threefold reason thereof. First, because it is probable, that that Medecine which hath cured one desperate Patient ; if it be communicated may work the same effect upon others: and that those thoughts, which our experience hath found comfortable, and useful to ourselves: should (with neglect of all censures) be communicated to others. Secondly, because the retribution of his obedience, may in some proportion, answer his offense; as was that of Paul's, who as he had done more evil to the Saints, then all the rest of the Apostles: so he labored more then they all, in adding to the Church such as should be saved, 1 Cor. 15.10. Act. 9.16. Thirdly, for that at exemplary offenders, leave their inventions and evil practices to posterity; whereby they cease not to sin, though they cease to live, (for when dead they are still tempting, and still sin so long as they cause sin; yea how should not every Turk that perisheth by Muhammad's juggling, add to the pile of his unspeakable horrors?) So if we sow good works, succession shall reap them ; and we shall be happy in making others so.

Good Report from Bad men, no mean disparagement. TOGETHER With a Cordial for Christians; when they receive evil, for well doing.

BEING An Arrow drawn forth of that Sententious Quiver : Intituled, A Christian Library, or a pleasant and plentiful Paradise of practical Divinity. SECT. 1.

R Everend Sir, when (by a providence) you heard me swear and curse ; you gave me a printed Paper to convince me of that fowl, audacious, provoking, and yet unprofitable sin, and withal entreated me to read three larger Tracts, viz. A short and sure way to grace and salvation. The hearts Index, with A serious and pathetical description of Heaven and Hell.

This to me (whom you had never before seen) seemed no less absurd then strange ; and having a dark heart, instead of great love and thanks, I returned you a most churlish and uncivil answer, and accordingly when I met with my drunken consorts, I read it with no less scorn then ignorance ; but before I had done, it made me tremble! nor could I rest, until I had perused the other three Books, which have so represented the very thoughts, secrets, and deceitfulness of my heart unto my conscience; that I could not but say of them, as the woman of Samaria once spake of our Savior; They have told me all things that ever I did, John 4.29. Which made me conclude with that Vnbeliever, 1 Cor. 14.24, 25. That the hand of God was in the contriving of them; Nor could they ever have so done, if they were not of God, as the young man in the Gospel, reasoned with the Pharisees touching Jesus, when he had opened his eyes, that had been blind from his birth, John 9.32, 33. Which is such a mercy, that no tongue is able to express! for till then, I went on in the broad way, and worlds road to destruction, without any mistrust. What change they have wrought in me, (with God's blessing upon the means ) and how greatly I have longed to see you again, I forbear to mention: Only this, when I had read them, in reference to Levite. 19.17. and in compassion to their precious souls, who are neither able not willing to help themselves, I have (and not without some comfortable success) taken up your trade, in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker, or belch out their spleen against goodness : As well considering, that one soul is of more worth then the Indies.

And indeed, whose heart would it not make to bleed to see what multitudes there are that go blindfold to destruction! and no man offer to stop or check them, before they arrive there, from whence there is no redemption, Matth. 7.13.14. 1 John 5.19. Revel. 20.8. and 13 16. Rom. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Ephes. 2.1. to 4. John. 8.44.

And certainly it more then behooves me, (as being myself snatched out of the fire, Jude 23.) to do what I can to draw others of my brethren after me, in imitation of Andrew, John 1.41. and Philip v. 45. and the women of Samaria, John 4.28. to 41. and Peter, Luke 22.32. Acts 2.41. & 4.4. &c. 3. and of Moses, Exod. 32.32. and Paul, Rom. 9.3. Neither are we of the communion of Saints, if we desire not the salvation of others. Yea how could I be thankful to my Redeemer ? that hath done and suffered so much for me! or in the least love God and my Neighbor ? if I should not thus resolve; as by my sins and bad example, I have drawn others from God ; so now I will all I can, draw others with myself to God ; yea what a shame were it? If I should not be as faithful a servant to my Savior? As I have formerly been to Satan. Saul converted, will build up as fast as ever he pulled down, and preach as zealously, as ever he persecuted.

Only there is a great rub in the way, which makes me fear I shall not be able to hold out, for I am so scoffed and scorned where ever I come, both by Parents, Friends, and Enemies, for giving these Papers, that they make me even weary of my life, as the daughters of Heth did Rebecca, Gen. 27 46. And yet I dare not leave off, since our Savior faith 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. Nevertheless, I am in a wonderful strait ! for if I seek to please God, and discharge my conscience, I displease the world, and that will hate and vex me; if I seek to please the world, I displease God, and he will hate and condemn me.

Now though the case he plain enough, for better it is to have all the world mine enemies, then my Maker, my Redeemer, and my Conscience, Acts 5.29. Yet it almost beats me off, from being religious, back to the world: And certainly he must be more spirit then flesh, that can contentedly make himself contemptible, to follow Christ, be pointed at for singularity, endure so many base and vile nicknames, have his Religion judged hypocrisy, his godly simplicity silliness, his zeal madness, and the like malicious and mischievous constructions made, of whatsoever he speaks or does: For my part, I could better abide a stake, ( God assisting me) then the mocks, scoffs, and scorns, which everywhere I meet withal: Its death to me to be mocked, as it fared with Zedekiah, Jer. 38.19.

Now could you cure me of my cowardliness, as you have of my cursing and swearing, I should have cause indeed to bless the time that ever I saw you, and why not? Since God hath given you the Tongue of the learned, to administer a word in season to them that are weary, Isaiah. 50.4.

Sect. 2. Minister, If you would shake off this slavish yoke of bondage and fear, in which Satan for the present holds you, and be rid of this bashful devil. Search the Scriptures, and they will both inform your judgment, and confirm, comfort, and strengthen you against the worlds hatred▪ and calumny, though there needs no more then, Ephes. 6.11, 12. James 3.6. 2. Tim. 3.12. Matth. 5.10, 11, 12, and 10.22. and 24.9. Luke 2.34, 35. 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. Philip. 1.28, 29. Revel. 2.13. Do but seriously ponder those few places, and consider by whom they were spoken, and then certainly you will confess, that if there 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 (and none else) do it.

But the better to help and further you, in this great work, take these ensuing Notions, Aphorisms, and conclusions, which perhaps alone, may both embolden you, and stop many of their mouths that scoff you.

First, men scoff and scorn you; and why is it? But because you delight no less in goodness, then they do in lewdness: Because you in great love to their souls, will be at the cost to give them Books, thereby to convince them of their swearing and cursing, and use the likeliest means, to stop them in their way to destruction, because you would draw them to heaven, as they do many to hell. A grievous fault, if a wise man may have the judging of it! As I pray consider of it you that have brains; Its no fault in them to be perjured! but for you to keep your vow and promise which you made in your baptism, is both a crime and shame. It hath ever been the worlds great quarrel, we refuse to pledge them, in their wicked customs, and will rather obey God then men. As wherefore was Cain wroth with his brother Abel, and afterwards flew him? but because his own works were evil, and his brothers good, 1 John 3.12. Wherefore was holy David had in derision, hated, slandered, contemned, and made a by-word of the people, a song of the drunkards? But because he followed the things that were good and pleasing to God, and in him put his trust, Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. 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 number of Martyrs, Rev. 6.9. even killed; but for the word of God, and for the testimony which they maintained.

That great Dragon the Devil, and his subjects make war, and are wroth with none but the woman and her seed, which keep the Commandments of God, and have the testimony of Jesus Christ, Revel. 12.17. Lot vexed himself, because he saw men bad ; these because they are good : not because God's Law is broken, but because others keep it better then themselves. It is the cursed zeal of these men, to malign the good zeal of all men. But,

Sect. 3. Secondly, men hate, scoff, and scorn you, but who? are they not such as these? a crew of Drunkards, Psal. 69.12. or a sort of vicious persons following their own lusts ? 2 Pet 3.3. Or a company of abject persons ? Psal. 35.15. like those enemies, Acts 17. lewd fellows of the baser sort ? ver. 5. A rout of profane, godless, irreligious Atheists and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godliness, Psal. 14.1. to 6. And it is a shrewd suspicion, that he who is a mocker is an Atheist. It well becomes him to mock at Religion that denies a God : And its evident enough, that he denies a God, that mocks at godliness. However take this for a rule: As Cham was worse then Noah, whom he der • ded, and Ishmael worse then Isaac, whom he mocked; and Saul worse then David, whom he persecuted; And Jezebel worse then Naboth, whom she defamed and murdered: So they that are wont to jeer and persecute others, have greater faults themselves, and cause to be jeered and despised by others, the which they know not how to cover, but by disgracing of others: And let them but spy (as they are as Eagle-eyed to our faults, as they are pur-blind to their own ) the smallest spot in a good man's face, it shall excuse all the sores and ulcers in their bodies. Again,

Sect. 4. Thirdly, why do these and the Devil hate you ? but because God hath chosen you. Why are you a thorn in their eyes, as Job was in the Devils ? but because you fare better then they. As why did Cain envy and hate Abel ? 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. Wherefore did Saul so hate and persecute David ? 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. 18.7, 8.12, 13.28, 29. David's success was Saul's vexation: Yea, he found not so much pleasure in his kingdom, as vexation in the prosperity of David : And so of his brother Eliabs envy and ill will to him, 1 Sam. 17.28. And of the Elder brothers envy (in the parable) to his younger brother, when his father so kindly entertained him, Luk. 15.25, 26, 27, 28. which is meant of the Jews envying the Gentiles conversion.

Envy is sick, if her neighbor be well: and the good man's honor, is the envious man's torment ? As it fared between Haman and Mordecai: and as hereafter the glory of Christ shall add to such Reprobates confusion, when they are driven to confess, This is he whom we once had in derision: But,

Sect. 5. Fourthly, are you scoffed, & scorned for goodness? a great matter; our Savior Christ was far whose dealt withal. Yea, his whole life, even from his Cradle to his Grave, was nothing else but a continued act of suffering. He was called of his enemies Conjurer, Samaritan, wine-bibber, Sabbath-breaker, &c. was scoffed at, scorned, scourged, crucified, and what not. Yea he suffered in every place, in every part : In every place, hunger in the Desert, resistance in the Temple, sorrow in the Garden, contumelies in the Judgment Hall, crucifying without the City, &c. In every part, his eyes ran down with tears, his temples with blood, his ears tingled with buffetings, glowed with reproaches: They afflicted his taste with gall, spit in his face, piercit his head with thorns, his hands and feet with nails, his side with a spear, his heart was full of sorrow, his soul with anguish, his whole body was sacrificed as an offering for sin: And yet he suffered all for us, to the end he might leave us an example that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingness, and patience he suffered ; that did nobilitate the merit of his sufferings.

And the Disciple is not above his Master, Matth. 10.24, 25. Shall we then think much to taste of that Cup of which our Savior drank so deep. Christ wore a Crown of Thorns for me, and shall I grudge to wear this Paper cap for him? said John Huss, when they put a cap upon his head, that had ugly Devils painted on it, with the Title of Heresy. The Apostle gives a general testimony of all the Saints in the Old Testament, saying, some endured the violence of five, some were wrack'd, others were tried by mockings, and scourgings, bonds and imprisonments, some stoned, some heaven in sunder, some slain with the sword, and the like, being such as the world was not worthy of, as you may read, Heb. 11. Yea, our Fore-fathers here in England, most willingly under-went those fiery trials, and shall any of Christ's hand shrink under the burden of an ayery trial only?

Neither have any of God's Children, (from the first to the last) been exempt from suffering what you do; namely tongue-persecution. And it is an everlasting rule, He that is borne after the flesh, will persecute him that is borne after the spirit, Gal. 4, 29. When CHRIST was borne, all Jerusalem was troubled, and Herod cut the throats if all the children in Bethlehem, Matth. 2.3. 10 22.— All was quiet at Ephesus before St. Paul came thither: but then there arose no small strife about that way, Acts 19.23. &c. Again,

Sect. 6. Fifthly, Are you scoffed and scorned? how can the world pleasure or honor you more? First, for Honor; Reproach in God's service is the best preferment : For as in the Wars, to have the hottest and most dangerous service imposed upon them by their General, is accounted the greatest honor. Neither will he confer the same upon any, but the stoutest and most valiant : So even •• aring the Cross with Christ, is as great a preferment in the Court of Heaven, as it is in an earthly Count, for the Prince to take off his own Role, and put it on the back of his servant, as you may perceive by the Lord's speech to Paul, Acts 9.15, 16. & 23.11. And our Savior's words to his Apostles, Acts 1.8. Yea, says Father Latimer, to suffer for Christ, is the greatest privilege that God gives in this world. And the story of Job is a bookcase to prove it. Yea, the same Job professes, that if his adversary should write a Book against him, he would esteem it his crown, Job 31.35, 36, 37.

Whence Moses esteemed the rebuke of Christ greater rules then all the treasures of Egypt, Heb. 11.26. Whence Peter and John, when they were beaten and imprisoned, departed from the Council, rejoicing, that they were counted worthy to suffer rebuke for Christ's Name, Acts 5.41. They esteemed it a grace to be disgraced for him. And so it hath been accounted by the best and wisest ever since. They that reproach me, saith St. Augustine, do against their wills increase my honor, both with God and good men. And another of the Fathers, It is the highest degree of reputation to be evil spoken if for well doing. It is no small credit with the vile, to have a vile estimation. Tertullian thought much the better of Christianity, because Nero persecuted it. Calvin made the reproaches, and evil speeches of his enemies a matter of great joy to him. To be disliked of evil men, says Picus Mirandula, is to be praised for goodness; their dispraise is a man's honor, their praise his dishonor.

Never did Neckarchife become me so well, as this chain (said Alice Drivers ) when they fastened her to the Stake to be burnt. And what said a French Martyr, when a Rope was put about his fellows neck; Give me that Gold chain, and dub me • Knight also of that noble Order. And shall we grutch to bear. a few scoffs for CHRIST? No; but in our greatest straits and extremities let us acknowledge it a favor, and give GOD thanks: And indeed it is the sum of all Religion, to be thankful to GOD in the midst of miseries. But if thou canst not bear a few ill words for thy Savior, without murmuring and impatience? how wouldst thou endure wounds for him, yea how wouldst thou afford him thine •• ires, and write patience with thine own blood? Then,

Sect. 7. 2ly. For profit ; Let a good man be scoffed and scorned for a fault, lie will be the better for it to his dying day. His enemies by their evil tongues shall beget in him a good and holy life. For happily they shall bring to his remembrance sins forgotten, weàn him from the love of the world, discover whether he be sincere or no, make him humble, exercise and improve his patience, and all his other graces, and augment his glory. Yea, his patient suffering shall be rewarded here, as well as hereafter, Deut. 23.5. 2 Sam. 16.12.

Blessed are they which suffer for righteousness, for theirs is the kingdom of heaven, Matth. 5.10. to 14. They that suffer here for well doing, shall be crowned hereafter for well suffering. And certainly nothing that we can suffer here, can be compared with those woes we have deserved in Hell, or those joys we are reserved to in Heaven. By our crosses sanctified, weight is added to our Crown of Hisse. Our Enemies, saith Bernard, are but our Fathers Goldsmiths, working to add pearls to the Crowns of the Saints. Whence Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11.26. And hence it is that the Holy Ghost calls upon us to rejoice, and be exceeding glad, when men shall revile, and persecute, and say all manner of evil against us falsely for Christ's sake: and tells us, we are blessed and happy, for that the spirit of glory, and of God does so much the more rest upon us, which on their parts is evil spoken of, but on our part is glorified, 1 Pet. 4.12, 13, 14. Mat. 5.11, 12. Phil. 1.28, 29. Rev. 2.13. And this hath made thousands to embrace the very flames, when they might easily have been freed, by exchanging eternal happiness, for temporary and transitory.

Your cruelty is our glory (laid the Martyrs in Tertullian's time ) to their persecutors ; For the harder we are put to it, the greater shall our reward be in Heaven. It is to my loss, said Gordius the Martyr, if you bare me anything of my sufferings.

Sect. 8. Now if in conclusion, the most malicious practices of our worst and greatest Enemies (by the blessing of God, and our well husbanding of them ) prove no other in effect to us then did the malice of Josephs brethren, Mistress, and Lord to him, then the malice of Haman to Mordecai and the Jews: Then Balak’s malice to the Children of Israel : Then the Devils spite to Job: Then the malice of Achitophel & Shimei to David: Or then the Arians malice to Paphnutius ; all which made for their inestimable good, benefit and advantage. Then grutch not at it, neither mutter at the matter, but receive what ever comes, with humility, patience, piety and thankfulness. Yea, if none but evil men do it, and that because you do better, or fare better then they ; and that what you suffer, is nothing to what Christ, & the best of Saints have exceeded you in: Let it make you no less joyful then thankful : Yea, let it cause you to cry out, O the wonderful and sovereign goodness of our God! that turns even our poisons into cordials. And henceforth, think it no shame, but count it your glory. Be not grieved, when you have so much cause to rejoice ; for it shows you to be borne of God, your enemies to be the seed of the Serpent. The worlds hating you, shows that Christ loves you, and hath chosen you out of the world. Yea, this is to your Adversaries a sure token of perdition, but to you of salvation, and that of God.

Yea, do nor only bear with them, but pity and pray for them, for they need no help to be miserable: As who sell them on work, but he that will pay them with damnation (though God offers them better wages) Nor is it so much they, as the Devil in, and by them. It is his mind in their mouth, his heart in their lips, his Arrow shot by man's Bow; He lendeth them his lies and malice, and borroweth their tongues to utter them, because the Devil wants a tongue,

True, they have sworn themselves Christ's faithful servants and soldiers : but they will fight only for sin and Satan. And least their own sins should not damn them deep enough; they do, what in them lies, draw others to damnation : For it is not enough for them to be bad themselves, except they rail at, and persecute the good, and that against their own consciences. As for example, Pilate judged Christ guiltless, yet he put him to death ; and Festus acknowledged Paul without crime, yet he left him in prison.

Only they have some wit in their anger : For how should Naboth be clenly put to death, if he be not first accused of blasphemy? 1 Kings 21.13. And the like of Joseph, Elias, Jeremiah, Paul, Stephen, and our Savior Christ himself. Indeed these want that power that their fellow persecutors have had: and therefore can only show their teeth, otherwise their hearts are as bloody, and as full of the Serpents enmity as Doeg's was. In the mean time we are safe enough, since their words are but like a boys squib, that slashes, and cracks, and stincks, but is nothing. And how little is that man hurt, whom malice condemns on earth, and God commends in heaven.

Only I wish they would take notice, that he is bottomlesly ill, who is so far from being good himself, that he hates goodness in others. They are desperately wicked, that cannot so much as endure the sight of godliness; that are displeased with others, because they please God, and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoice. Such an one is upon the very threshold of Hell, and none but a Cain, or a Devil in condition will do so. Nor could they do it, if the Devil were not in their hearts.

Sect. 9. Object. But their usual objection is, why will you be so singular? are you wiser then all? this is but want of discretion.

Answ. Suppose such do think as they speak: Shall Lot leave his Righteousness, for such an imputation of singularity? Or shall he net 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 have-brained? Or shall the name of Round-head dishearten us from the service of God? No, but after the way, which to profane men is most ridiculous, let our souls desire to serve Jesus Christ, Acts 24.14. It was Noah's happiness, that he followed not the Old worlds fashions ; It was Lots happiness, that he was singular in Sodom. It was good for Nicodemus that he was singular among the Rulers. Yea, it was happy for Reuben, that he was opposite to all his brethren. Happy for Caleb, and Joshua, that they were opposite to the rest of the Spyes. Happy for Luther, that he was opposite to the rest of his Country. And in case Jesus Christ, and his twelve Apostles be on your side, no matter if all the world be against you. For better be saved with a few, as Noa was in the Ark, then be drowned with the world, and damned for company.

Sect. 10. And now for conclusion; Let all Scoffers take notice, that as they scoff at us, so God laughs at them in Psal. 2.4. Yea, judgments are prepared for these scorners, and stripes for the backs of these fools, Pro. 19.29. God shall rain down fire & brimstone upon such scorners of his word, and blasphemers of his people as thou art, said Mr. Philpos the Martyr, to mocking Morgan, and the rest of his persecutors.

But on the contrary, let not the taunts of an Ishmael make any Isaac out of love with his Inheritance. A wise man will not be scoffed out of his money, nor a just man be stouted out of his Faith. Yea, 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 found of limbs, should lump or maym himself to please the Criple, and avoid his taunts. Wherefore proceed good Sir, without ever growing faint: Let others serve the God of this world, resolve you to serve the God of heaven.

Now if any swearer, curser, or scoffer hath the wit, let him read those four Books formerly mentioned, which for his, and others good, are all (together with this) to be had for a penny, being an hundred and eleven pages, & contain as much matter, as is usually to be found in a book of half a crown price. The place where any one may have them, is at the full door on your left hand, in Bores-head Court by Criplegate, Or at the Black Swan by Moore-gate.

Farewell my little Benjamin, go out into the world and prosper: And the blessing of him that dwelt in the bush, Deut. 33.16. even the God of Abraham, Isaac, & Jacob, Ex▪ 3.6. go along with thee: For otherwise Old Adam will prove too strong for Young Melancthon.

To such as for my great love, and no little cost, do hate me; and for using the likeliest means to stop them in their way to destruction, do scoff, and traduce me.

Who so rewardeth evil for good, evil shall not depart from his house, Prov. 17.13. But,

ARe you Christians? Or do you own him that made you, and that hath bestowed so many millions of mercies upon you? 1 Pet. 1.18, 19. 2 Pet. 1.4. If so, fight not for Satan against your Savior, 2 Chro. 13.12. Acts 5.39. & 23.9. who hath done and suffered so much for you, Rom. 4.25. & 5, 6. to 20. & 6.23. & 8.2. Rev. 1.5. 1 Pet. 2.24. For this is an unkindness, next door to unpardonable, Mar. 3.22, 29, 30. Hate me not to the death, for •• ewing you the way to eter • all life, Acts 11.14. as those Libertines did Stephen, Acts 7.54. and the Jews Christ, Mat. 27.27. Or if you do, what shall you gain, or I loose thereby? when this your malice is a sure token to you of perdition, but to me of salvation? as the Apostle tells you. Phil. 1.28. Ishmael did but flout Isaac, yet for that flout, he is by the Holy Ghost branded for a persecutor, and shall fry in hell flames everlastingly, Gal. 4.29. Those little children, 2 King. 2. did but mock Elisha, but for that mock 42. of them were devoured of wild Bears, verse. 24. Cham did but deride Noah, but that alone brought his Fathers curse upon him, and God's upon that, Gen. 9.25. which Prophetical curse lies so heavy upon Chams posterity (the Ethiopians ) to this day (though almost four thousand years since) and they are so devoted to slavery, that Parents will sell their own children to be slaves, to such as trade in Negroes, And yet the most dreadful part of the curse, lies upon them in spirituals, there being few of Chams posterity in any age of the world, that have ever been taken into the Church. Wherefore take heed of mocking or scoffing at Religion, or the Religious : For (as the Serpents hissing, sufficiently betrays his malice, so) that, viz. scoffing alone, infallibly declares you to be the Serpents seed, and children of the Devil, Acts 13.10, Gen. 3.15. Nor is it you, but the Devil in and by you ; as you may see by Gen. 3.1. to 6, Eph. 2.2. Matth. 16.22, 23. 1 King. 22.22, 23. John 13.2. Acts 5.3. And none but a Cain, or a devil in condition will envy, because his own works are evil, and his brothers good, 1 John 3.12. 1 Pet. • .4.

But they will not believe th •• are 〈…〉 perish, Prov. 29.1. 1 Sam. 2.25. And as good admonish a brute beast, as a scorner, Prov. 12.1. & 13.1. & 19, 29. For scorners are upon the very threshold of hell, Luke 26.31. 2 Chr. 25.16. As how dreadfully does St. Peter speak o 〈…〉 his words are these, and the like: They walk after the flesh in the lust of uncleanness, they are presumptuous, and self-willed, they speak evil of the things which they understand not, they sport themselves in their own deceivings, they are reserved unto the day of Judgment to be punished, yea (saith the Apostle) as natural brute beasts, they are made to be taken and destroyed (mark that! they are made to be taken and destroyed) and shall utterly perish in their own corruption, and shall receive the reward of unrighteousness, to whom the blackness of darkness is reserved forever, 2 Pet. 2.9. to the end. O woeful and doleful condition!

Beware then of scoffing at goodness, for there cannot be a greater argument of a foul soul, given up to Satan the God of this world, 2 Tim. 2.26, Eph. 2.2. 2 Cor. 4.4. And to prove you a Soldier belonging to that great Red Dragon that fighteth against Michael and his Angels, Rev. 12. Who when his hands are bound, casteth a stood of reproaches out of his mouth against the Church, and the remnant of her seed which keep the Commandments of God, and have the testimony of Jesus Christ, ver. 15, 16, 17.

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well wish them that fear God, &c. Eccles. 8.11, 12.

LONDON, Printed by T. R. for James Crump.