THE TELL-TROTH'S REQVITALL, OR, Truth's Recompense: As it was preached the 12th day of November, 1626., at Eckington: WHEREIN Are contained these three Propositions, (vindicating Paul from the aspersion of Enmity, and laying it on the Galati●ns,) Viz.  

1 No grace of God in man can secure him from the enmity of the unregenerate.  
2 Sometimes a Ministers own hearers are set in variance against him.  
3 The publication of the Truth is the cause of this variance.   
By Samuel Kenrick Student in Divinity, and Preacher of God's word in the same place.  Veritas odium parit, sed non quaerit angulos. 
LONDON, Printed by Miles Flesher for Robert Mylbourne, and are to be sold at the great South door of Paul's. 1627.   

TO THE RIGHT Worshipful, Sir William Courten, Samuel Kenrick wisheth all grace, and peace, and happiness in both worlds.  
Right Worshipful:  
IT were as great an injury to Custom, to write, and not to dedicate, as 'tis to your love, to receive a courtesy, and not study a requital. Now, 'tis the happy lot of a Scholar, to play the Surgeon, and partly at one clap (with a paper-plaister) cure both griefs. I confess, I am indebted to them both; and, in both, to you. If then, I seem to presume, either blame Custom, or your Love. Common sense sent me to Custom; Custom, to your Love; and both challenged from me the debt of this presumption. Receive then these few rude lines, as your due, in part of payment. Honour them with your acceptance, as sometimes you have graced mine Auditory with your presence. I have perceived your love unto the truth; I have found you a friend unto it: whither then should I send the truth but to 
* Talmud: Cholin, 62.1.  such a Patron? Every thing (by some native inclination) hastens to that, whereby it gains. The Dog knows his grass; the Hart, his Dittany; the Pigeon, her Laurel; and the Swallow her Celidon: neither is the Truth ignorant of her wellwishers, or insensible of her Physicians. Therefore, I trust, however it goes forth from me in weakness, and disgrace; it will return (like herself) in strength, and honour. But, if you knew all, you would say, it were too young to make a Martyr, and indeed the Press befits not its infancy. It was but conceived in the morning; and brought forth ere night; it began to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucid. hb. 1.  twattle on the morrow; and (being a little saucy with the sons of Belial) met with a check, and almost dared unto martyrdom, before it could get home to my study. So, it was neither my prefumption, nor foolhardiness, that sent it to the Printing-house, (if any shall so think, he will offer injury to my simplicity) nor was it (simply) that usual argument of Apology (the Importunity of friends) but the audacious malipertness of the Adversaries of Truth, that drew it, as it were, perforce, out of mine hands. Let it therefore find the burrow of your patronage, and you shall encourage me hereafter unto more deliberate exercises. What now remains, in the mean time, but mine humble prayers to God for you? 
Nezian.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) for I have no more. Therefore, the Lord God Almighty (who is the ancient of days, and the God of Truth, keep you in the Truth, and bless both you, and yours, with peace, and length of days; that you may stand for the peace, (and maintain the strength) of Truth here; and afterwards be crowned (like the Truth) with immortal joys. So I rest  
From my house in Eckington this 12 of December. 1626. Your Worship's most lowly devoted in all Christian service. Samuel Kenricke.   

To my reverend and venerable Brethren, the Ministers of the Gospel of Truth, peace and prosperity in this world, and fullness of glory hereafter.  
Reverend Brethren:  
I Bring forth my papers among you, 
Quasi & latere simul & legi vellem, educo. Cunaeus.  as one that scarce knows, whether it be best to hide them, or reveal them. But, seeing now, that no other Nay would stop the mouth of necessity, 
Durum telum, necessitas.  but the Printing of them, I am bold to desire a part of Patronage from you (too) for my Impe. All is little enough to shroud it from the weather, as the wind now sits. Therefore be good to it, I pray you. 'twas a quick birth, God knows; and, it may die, like an abortive, in its nativity, for aught I perceive, if it miss the alms of your approbation. Nor, is my request without reason, if you consider the nature of my subject; whose nobility entreats not only the courtesy, but commands the debt of your acceptance.  
For first it concerns you much: 'tis the Truth; and 'tis your profession to stand for it. It's own worth, not my comment, may move you to it. My dull oratory hath too low areach to handle the height of it: yet my poor strain (what ever it be herein) though hasty, yet 'tis liberal, and freeborn; which calls me, Parent; and you, Patrons.  
Secondly, 'tis the honour of your spiritual valour to buckle for the Truth: you have the Sword of the Spirit, the Word of God: you are tough, and approved Soldiers in the School of Christ; (I speak not to the silent Cattles in the Ministry.) Sat ye down then, in the Charets of Amminadib, and plead for my youngling, that can scarce speak for itself. Let the care of its credit, or pity of its weakness, persuade you to patronise it.  
Nay further, ye are bound by the laws of Piety, Charity, and Nature, (too,) unless you deem me one of Levies illegitimates, to astipulate to my request. For, in Nature's School, strike the dog, and (with an inherent proclivity) he runs to his master: wound the Soldier, and be hastens to the army: the Antiperistasis of the cold sends the heat back again into the fire: yea, 
* Vnumquodque magis inclinatur adid, cuius est.  every thing (by a nature all inclination) hath respect unto that, whereunto it chief belongs. Now, the Church is my centre, and receptacle; you, the Guardians: whither then, should I fly for shelter, but to you? if any refuse me this courtesy, 'tis either for envy, or else for enmity.  
But alas, we are not clean, in Levies Tribe, from Critics, whose best learning consists in censuring others; whose best skill is to show their own folly. And indeed, 'tis no wonder, to see some Bastard Curs, when they dare not bite, dare bark: some cowardly Braggadochioes, when they dare not fight, dare crack of their manhood: and 'tis no injury, to say, There are some Ideas of wisdom, who, when they dare not write, dare carp; and happily prove themselves as liber all of their ignorance, as of their words.  
But I leave such unto the further doom of my silent censure: nor let them think, that my purpose was ever bend to grace them with the dedication of my lines. Therefore to you, my Brethren, (whose grave discretion & Christian love have taught you to cover an error,) to you I turn myself again: And if, in this Pamphlet, my phrase shall seem too clownish, (for such was the adversaries comment upon the delivery) pardon it, and say, I live among my fellows, and have not, as yet, learned any better eloquence, than (with the home bred Soldier) to call a Spade, a Spade. Besides, some of you know, that Physic is a part of my profession, and practice: 
Ex spuma dracorum veneneta fit Bezoardicum.  and therein of strong poison, I make an wholesome medicine: why may not then some Balm of Gilead (by a divine confection) be extracted out of an harsh phrase; which (simply taken) may breed an offence. But your judgements I know are apprehensive; I need not inform. Your affections, I trust, friendlike; I need no further persuade. Frustrate not then my expectation of your acceptance hereof: so you may haply milk from me some sweeter streams of my more maturate studies: and in the mean while, (yea ever) you shall find me obliged by this truth,  
From my house in Eckington this 12 of Decemb. 1626. The readiest (though the meanest in our tribe) to do you service, Samuel Kenrick.   

TOMY WELL DEVOted Neighbours in the town of Eckington; all grace and love of the truth be multiplied in you.  
Christian friends,  
I Bring you here only an Herb of your former tasting, by presenting (now) unto your eyes, what heretofore I preached to your ears: and it is of your own garden (too;) for you are Lords of my Ministerial services: yea you may say unto me as sometimes Paul did unto Philemon; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. Pauli ad Philem, vers. 19  Thou owest thy very self unto us. Well then; take my notes unto you: labour to make them useful unto your souls; Buy this Truth with your diligence; Sell it not with your sleighty regard of it: If you have hated it, learn now to love it; if you love it, love it still; maintain it; stand for it; make much of it; so shall you know that the Lord will do you good (not so much, because you have 
* judg. 17.13.  a Levite to your Priest, as) because you have the Truth dwelling in you. But why stand I here to move your affections, when (happily) your understandings are not altogether so rightly informed in the Text as they ought? Now indeed 'tis fit that the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud.  beginnings of things should be diligently looked unto. And it is a good rule for a Scholar often 
b Pliny Sec. Epist. 6. lib. 3.  to look back upon the Title of his own works. You may (indeed) make a doubt, whether I have rightly interpreted this Text, or not: whether the Apostle demands, [Am I therefore become your enemy, & c?] to free himself from the aspersion of Enmity, or to upbraid the Galatians with it; I say, to upbraid them with it: which position, I bind with these arguments.  
First, 
1. Galatorum inobedientia.  the Apostle takes them up sharply for their 
c Gal. 3.1.  disobedience unto the truth; (which is the usual companion of Enmity.) Chap. 3. vers. 1. as also chap 5. v. 7. which makes a probability that he upbraids them here of Enmity against him.  
Secondly, 
2. Epanorthosis Apostolica.  I argue from the Apostles sudden correction of himself in this present text: Before he blazoned forth their Encomiasticke praises: now he sings a Palinode, Am I therefore become your enemy, & c.? Before, they would have plucked out their own eyes for him, etc. Now, they seem to hate him. Therefore I conjecture he upbraids them in these words, Am I therefore become your enemy, & c.?  
Thirdly, 
3. Orthodoxorum Consensus.  I gurge the consent of orthodoxal Writers upon this place; as 
d Haet est conditio veritatis, ut semper inimicitie persequaxtur. Hier. in hunc versime.  Hierome, 
e Tàm exprobrandicausá, quàm admonendi, etc. Calvin.  Calvin, 
f Ju vers. 17.  Beza, and 
g Cum voserga me praesentem tm alacres ostenderitis, tantoque amore me complexi fueritis, non debebatis menunc pro inimice habere. Pisc. in hunc locum.  Piscator: and also Bezaes' Gloss upon the 17 verse, They zealously affect you, etc. that they might transport all your love from me upon themselves. Therefore it seems unto me that the Apostle (now finding them to halt in their love to himwards) upbraids them with an Am I therefore become your enemy, & c?  
But, if I have erred herein, pardon my haste: I little thought to print it, when I penned it: and (I know) you will witness with me, that I have not much mended the coat of the delivery. Bless it then with your Christian approbation, and you shall encourage me hereafter (the rather) to plead for the Truth. Now, with my prayers to Almighty God for the increase of grace in your hearts, I leave you for this time, and will rest  
Your most assured friend and Pastor, Samuel Kenricke.   

THE TELL-TRUTHS REQVITALL.  GALAT. 4.16. Am I therefore become your enemy, because I tell you the truth? 
THe best cause finds not always the best patronage: neither are 
a Liberè, & sine adulatime veritatem praedicantes, & gesta pravae vite arguentes gratiam non babent apud homines. Ambros. in 1 Cor. 4.10.  good Ministers always blest with the affections of their hearers. Some brood of Ishmael (of a currish nature) like churlish Nabal, never wanted the quips of enmity, against the Holy Truth. For was it ever known, that there was a time wherein Stumbling-blockes were not laid in the walks of Truth? who ever told the Truth, and was not (with Paul) accounted an Enemy for it?  
If John will needs twit Herod for keeping his brother Philip's wife, off goes his head for it: his Sermon's now no longer accepted: he tells the Truth, and he smarts for it. If Christ once begin to blow up the skirts of the Scribes and Pharises, and broach their hypocritical outward lines to the view of the world; then strait a confederacy against him; he must be put to death, and that for telling the Truth. Amos must not be too busy in the King's Court; if he be, he is bid, Avaunt; and quickly made ware, that 'tis the King's Chapel: he must away, and eat his bread in judah. Nor may we forget the success of Elijah, who no sooner began to blab against the Statutes of Omri, but strait way he is counted Ahabs enemy, Hast thou found me o; mine enemy? No marvel then, if good Paul be counted an enemy, for telling the Truth: for rubbing away the old ceremonies of the levitical Law; for branding them out with the title of beggarly rudiments: In short, for teaching justification to the Galatians by faith alone in Christ jesus.  
For so stirring and operative is the nature of the Truth, and its language so working, that it soon nettles a corrupt heart; and where it lights, it peppers to the quick. And indeed, we may not mistake the times; we must think them then, as they are now; wherein the friends of Truth, are but like stars, whereof  
Some seem to be, and are not: pendulous meteors, whose gloazing promiseth much, yet soon dies (like abortives) even in the nativity. Such Comets of amity, and shadows of friendship had Paul; such have we. Now, we are their friends; now again, their enemies. Now they are with us; now again departing from us. And why? because they were not of us. Thus their friendship comes, and goes, like the good days of an ill ague; and (to speak Truth) 'tis but enmity at best.  
Others are stars indeed, but yet erratical, not stinted to a certainesituation: such friends the times will now afford: Now, they do (indeed) the offices of friends: but by and by (with Hyminaeus and Philetus) they make shipwreck of them: and shall we blame them? Their nature is erratical and fleeting.  
But some are fixed, and keep their station: so some friends are fast-ones, who will not give ground to the swinge of anger, or violence of Enmity. Paul (no doubt) had some friends of each sort: neither do we blame all the Galatians, for some of them. Charity hath taught us a limitation of Censure.  
So then, (these premises wisely considered) the strangeness of this truth is a little qualified, that Paul should be counted an enemy to these Galatians; or, that he should so pathetically demand of them, Am I therefore become your enemy, because I tell you the truth?  
Time prevents a larger preamble: of the drift or meaning in a word, which I conceive to be this:  

b Summam hujus explicationis colligo ex Hieronimo, calvin's, Beza, & Piscatore, super hanc locum. Et vid. plurain Epist. ad Lector.  I (Paul a Minister of jesus Christ) perceiving you [the Galatians] to halt in your love, 
Expositio.  to be estranged to me, as though I were become your enemy, (or rather indeed, to be at enmity with me) am bold to inquire of you [my hearers,] whether this enmity ariseth from any other cause, then for telling you the Truth [revealed unto me, by the Spirit of God.]  
In which plea, we may observe two parties; 

1 Paul, on the one side.  
2 The Galatians on the other. 

1 He tells the Truth.  
2 They hate him for it.      
So we see, their natures are differenced by two distinct qualities, Truth and Enmity. Enmity is now become (and indeed 
c Haec est conditio veritatis, ut com semper inimicitiae persequantur. Hier. in hunc locum. Divisio. 1  ever was) the nearest consequent of Truth: And here the children are (as it were) set against their own parent: Am I therefore become your enemy, because I tell you the Truth?  
Wherein we may observe more plainly two parts in general: 

1 An interrogation, or question: Am I therefore become your enemy?  
2 The anticipation, or prevention of the answer, because I tell you the Truth.    
More particularly we may hence collect these four branches.  

1. The injury conceived; enmity: Am I therefore become your enemy?  
2 The person, in whom, (or rather against whom) it was conceived to be: I, Paul.  
3 The persons against whom, (or rather, in whom) it was conceived: your enemy.  
4 The cause of this enmity; It was the Truth: for telling the Truth.   
Look over the Text again, and behold every part, (every word) caries the aggravation of grief in the face of it.  

1 Look on the passion; 'twas no less than enmity; 'twas not so light as anger.  
2 Consider the person hated: 'twas Paul, (no judas, but) their own Preacher.  
3 See the persons hating: no other than the Galatians, His own hearers.  
4 Search the cause; and 'tis the Truth; (the publication of the holy Truth of righteousness.)   
Had it been any other indignity, than Enmity; any other Preacher, than Paul; any other Hearers, than the Galatians; any other Cause, than the Truth; I would not so much marvel: but that there should be such a wrong offered to such a Preacher, of such Hearers, for such a Cause; Horresco referens, I tremble to tell it.  
But 'tis neither our fear, nor amazedness, that either helps Paul out of the briers, or frees us of the like danger: some seasonable instructions out of the Text may rather do the feat: therefore of the particulars in their order: and first of the first and second, 
1 & 2 part.  The enmity, and the person, (Paul) against whom it was conceived.  
And here by the way take notice, that it appears by the scope of this Scripture, that this enmity was seemingly in (but really against) Paul: It was really in (but only seemingly against) the Galatians. So we proceed, Am I therefore become your enemy?  
Some question may here arise, 
QuesT. Solut.  what this Enmity is? Whereunto I answer briefly, That 'tis 
d Est uctus ira ex pluribus causis collecta, diuturno tempore perseverans. Aug. de diffin.  a grounded passion (if I may so speak) arising from natural affection distempered, and breaking forth into a disdainful contempt, or opposition of that which we hate. And this differs  
First, from envy: for a man cannot envy himself, yet he may be at enmity (in some sort) with himself.  
Secondly from anger: for that is but a disposition; this, an 
e Festuca in oculo ira est: trabs in oculo, oaium est Aug. in Math.  habit. Anger is but enmity begun: but enmity is anger finished.  
Thirdly from abomination: for in abomination we proporly hate the evil, but not the person.  
But enmity against others is when we hate, 

1 The fault of the party offending, as it is a fault. 
 culpa.   
2 The person too, for his fault. 
 poena.   
3 We desire the evil of punishment to befall him; and this is called the 
f Alrenethim Episcop. Cathnens' de-medicina anima.  hatred of enmity. And this (I take it) lights here upon Paul, whereby he himself is counted an enemy to his Galatians. Divine Paul! yet none of his privileges could prevent their malice.    

1 Neither his calling unto the Ministry: yet that was powerful, and miraculous: he was called immediately of God.  
2 Nor his learning; yet he spoke wisdom among those that are perfect.  
3 Nor his 
g Vita fidesque inculpata fuit. Ovid. mer. Propos. 1.  unblameable conversation; yet that was in heaven: yea he desired to be dissolved and to be with Christ.   
This considered, we may safely conclude hence, that Neither profundity in learning, nor power in preaching, nor unblameableness in conversation, can secure a man from the enmity of the unregenerate. Paul was hated; who then can be freed? he (alas he) was counted an enemy, 
h Quis serme ad explicanda Pauli merita sufficiet? quae lingua laudibus eius invenietur aequalis? cum omnia, quae sunt in omnibus bona, anima una possideat, etc. Chrys. de laudibus Pauli.  whose praises no tongue can express: in whose soul Divine grace chose her habitation. He, who was the pillar of the Churches; He, who traveled by 
i Hieron. in Ep. ad Exuberap. Choysost.  sea and land, to implant the Truth among the Gentiles: That earthly Angel, that heavenly man, who learned among the 
k Maxim. in serm. Petri & Pauli.  Angels, what he should preach among men, is now hated as an enemy.  
Alas good Paul; what, art thou counted an enemy? Why, thou wast not inferior to the very chiefest Apostles: thou hadst the care of the Churches: thou labouredst more than they all: thou spakest with tongues more than they all: thou foughtest with beasts at Ephesus: thou spakest wisdom among those that were perfect: thou didst tread Satan under thy feet: thou wast rapt up into the third heaven: thou heardest 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  words unutterable: all which graces and privileges were most amiable, yet (for all those) thou art hated and counted an enemy.  
But why wander I so fare abroad to fetch Paul's commendations? let but the eye of reason look home to this present Epistle, yea this present Chapter, and see the very Text hemmed in with such reasons and arguments of love that it seems very reasonless, 
Motives that might have induced the Galatians to love Paul.  that these Galatians should either hate Paul, or account him an enemy unto them.  
First, see his care and his fear of them: vers. 11. I am afraid of you, lest I have bestowed upon you labour in vain. Me thinks love should have been the recompense of so tender an heart.  
Secondly, see his patience, vers. 12. Brethren, be as I am; for I am as ye are: ye have not injured me at all. See him here, with a patiented forgetfulness, content to pass over former discourtesies without recapitulation.  
Thirdly, see his painfulness among them, vers. 13. Ye know, how through infirmity of flesh, I preached unto you. Alas Paul thy diligence did not deserve their enmity: so the 
l Duplicatur dolour, cum ab eo, à quo non merueris, venit: Tantò magis iniuria est effectior, quantò proximus est, qui facit. Seneca.  injury is the greater; because undeserved  
Nay, this argument may be illustrated with a twofold Exegesis.  
First, he was now in prison at Rome; and yet he preached unto them by Epistle.  
Secondly, he was now aged: a Minister of Christ of three and thirty years standing, and within three years of his last end. Now, the 
m Prov. 16.31.  hoary head is a crown of glory, if it be found in the way of righteousness.  
Fourthly, see their, former love unto him: vers. 14, 15. They rejected him not: yea, ye received me (as he himself testifies of them) as an Angel from God, even as Christ jesus.  
But now see a cooler, they count him an enemy unto them. Yea further, says he, ye would have pulled forth your own eyes, and have given them to me. But now the case is altered: their zeal is qualified, and he accounted an Enemy.  
Fiftly, sut vay the danger of these Galatians in cleaving unto others: vers. 17. They zealously affect you, but not well: they would exclude you, 
o  omnem amorem à me in ipso; transferatis. Beza super haec verba.  that you might affect them. Why then should Paul (notwithstanding all his privileges) be counted an enemy? Even because he tells the Truth.  
But this enmity was not so individually restrained, that it lighted upon Paul only: for even so it fared with Christ too; who for learning was excellent, and for life exquisite; in all, perfect: and yet hated for telling the Truth.  
Nor could the privilege of integrity secure job from the enmity (what if I say of his own wife?) of his friends. In a word, see Luke 21.16, 17. Ye (be ye graced with what excellencies soever) shall be betrayed by parents and friends, etc. and ye shall be hated of all men for my name's sake. So you see, there is no excellency of grace whatsoever, that is able to shelter us from the arrows of hatred: they 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom.  fly at random, and spare not (if not soon hit) the dearest in God's sight.  
And that we may discern a little more clearly the truth of this truth, let us briefly take notice of these three grounds; wherein (as I think) we are all agreed.  
First, that all the excellencies of grace in man, as knowledge, wisdom, learning, patience, godliness, etc. are of a divine, heavenly, and spiritual stamp, and impression; granted unto man in his native-good-first estate.  
Secondly, that whatsoever we now gain in those excellencies, is a part (but a scant measure) of what we lost.  
Thirdly, that between the excellencies of these estates, and the corruption of our ill-second-acquired condition, there is an essential difference, or variance.  
These things thus provided, 
Probation.  we may reason out this truth from the antipathy, or difference, between Paul's estate by grace, and these unregenerate Galatians. I say, 'tis no wonder to see the gifts and graces before mentioned to be hated of unregenerate men, 
Argum. 1. Mizald. 1. lib. arcan.  because of the repugnancy that is between their natures: they cannot stand together. In all things we may perceive some native hatred, and disagreement.  
In vegetables, (such things as have only the power of growing:) the Vine, by natural antipathy, is repugnant to the Colewort; so is the Oak to the Olive, and the Walnut. 
Pythagoras.   
In sensitives, there is the like difference. The 
q Pliny lib. 10. c. 74. Aristotle lib. 9 cap. 1. de natu. anim.  Bee is at variance with the Wasp; the Spider with the Serpent; the Wolf with the Lamb; the Horse with the Bear; the little Birds with the Owl.  
Yea in reasonable creatures this difference is seen. One man hath a natural dislike of another, and that without cause appearing; which proceeds from the opposition of their spirits and humours. Now, if among all these there be such a variance and inherent antipathy; much rather surely between the graces of God's Spirit in the regenerate, and the corruptions of the wicked. For if the 
r Rom. 8.7.  wisdom of the flesh be accounted enmity with God, no marvel if the wisdom of God be accounted enmity of the unregenerate.  
Nor will it seem dissonant from the truth, 
Argument 2.  or our judgement of the unregenerate judgement of the unregenerate; how that is blinded, their understanding obfuscated, and their mind (in a word) so universally led with the spirit of error, that they cannot rightly distinguish Paul from Plato, Divinity from Morality; no marvel then, if they disesteem (yea even hate) both depth of learning, power of preaching, and unblameableness of conversation. If a man want his eyesight, all colours are alike unto him, because he can distinguish none; and in his feeling there is no difference between Lead and Gold: so to the understanding of an unregenerate man, grace seems no better than nature: he cannot discern the things that are of God's Spirit, because they must be spiritually discerned. Yea, let him be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, homo non alia, quàm naturali animi luce praeditus. Alsted. System. lib. 1. pag. 49. Argum. 3.  never so perfectly read in the Ethics of Aristotle, or purest moralities of the Heathen, he knows not, he discerns not Paul's graces, without God's Spirit: and then we need not wonder to see some unregenerate Galatians at enmity with Paul, not withstanding all his excellencies.  
And the rather, if we consider the perverseness of man's will (by nature) unto any thing, that is simply good. To such a one, grace is no care; and the passion of enmity, no fear. For his will is wholly set to do evil: And we know, that approbation and dislike do not always proceed from a judgement rightly informed: but sometimes from the will, corrupted and misguided. Yea, sometimes the will is lifted unto such a pitch of peremptory thwarting, that we will gainsay what assuredly we know: 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciantes.  hating the grace that is divine; and spurning at the truth because it is the truth. So we see, that unregeneracy is no just mete-rod of the truth: it overweenes vice, it undervalues virtue; and 'tis impossible that it should give the wisdom of God its due.  
Thus much for the information of our judgements; the time now calls for some application, prepare therefore your affections.  
And first of all, come hither, my brethren in the Ministry; 
Applicat. 1.  come, I say, and see your portion, and your share in the inheritance of Levi. I am (I confess) the meanest and most unfit either to counsel the ancient, or comfort the oppressed; yet the little candle may give some light among the greater Lamps; and the triple strings (with their smallest notes) may make some music in the ears of the hearers; I do but sing for company; if my note be harsh, pardon it: and then consider, you  (or wherever) you are; you, I say, to whom God hath committed the care of his Church: you, that speak wisdom among those that are perfect: you, in whom that Holy 
u Ruah Hakkodesh. Rabbi David. Kimhi in Psal.  Spirit of Truth shineth: you, who fight with beasts in the world, (enemies to the way of godliness:) you, that live 
* Phil. 2.15, 16.  blameless and harmless, the sons of God, in the midst of a crooked and perverse generation, among whom ye shine as lights in the world, holding forth the word of life: you, who neglect no time, but still are watching for the souls of your people: you, in whom there flows a 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri celeberrimi.  Sea of divine eloquence in respect of others: Consider, I say, that none of all your privileges can secure you from enmity. Be as careful, as patiented, as diligent, as loving, as loved as ever Paul was, yet you 
y Hâc virtutis iter.  shall be accounted enemies, and that for telling the Truth.  
Yet (though you have to do with men-devills, and be smitten with the blows of hatred) stand fast, and strive ye for the faith of the Gospel; be nothing 
z Phil. 1.27, 28  terrified by your adversaries for all this: for to them it is an evident token of perdition: but to you of salvation, and that of God. Nay, be not dismayed, though to the disesteem of your gifts, and enmity against all your graces, were an addition of ten thousand indignities: though you should see those Mock-stars of grace, those Ideas of Learning, those vicious livers (who are crept in among us, 
jude 4.  ungodly men, turning the grace of our God into wantonness,) whose wisdom stands rather in a pretence then essence of grace, whose Blacke-coates serve only to beflout the vocation of Levi, (if not shame it quite) though you see those, accepted in the world, and live at ease, while good Paul wants the countenance even of his own Galatians. Alas, consider their end, and that is destruction: consider their glory, and that is shame; because they mind earthly things. But, brethren, let us 
a Tim. 2.1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stir up fire.  stir up those gifts and graces of God's Spirit in us, while the world accounts us enemies for telling the truth.  
Secondly, 
Applicat. 2.  what Paul, that great Scholar now counted an enemy! what, he that taught so many sweet Sermons among them? that even traveled in birth of them? for whom they would have pulled out their own eyes! is he hated? surely this tells us that unregenerate men do thus grossly sin against their own knowledge. Alas those Galatians could not be ignorant that Paul laboured earnestly for their good; that his calling was miraculous; his gifts excellent; yet for all this they hate him, and count him an Enemy.  
A fearful case, my brethren, when a people shall be at enmity with God's chosen vessels (whom happily they have seemed sometimes to affect,) and to hate them without a cause. Look to it, thou, whoever thou art: thou hast a little judge within thee (thine own conscience) which shall one day be awakened; which shall make thee bite thine own lips, and cry out in the language of judas, I have sinned in betraying the innocent blood. Therefore lift not up your horn too high, ye that have this Holy Truth in such deep disdain, and  good Paul and his brethren with the robes of enemous disgrace. For 'tis a very 
b Thess. 1.6.  righteous thing in God to render tribulation upon those that trouble us. But what? can hatred or enmity wrong Paul's privileges? no; in no wise. Grace is beyond hatred. For gold may buy out hatred: but nor gold, nor hatred can buy Grace or Learning. What need we then care? we have prevailed with God, and God laughs them to scorn.  
But yet for their sakes that of infirmity do account Paul an enemy, let us use a word of exhortation. And here, 
Applic. 3.  my brethren, be warned to correct that spirit of error, of judgement misguided. Let us no more be at enmity with Paul; nor dislike or undervalue either grace or learning, or the life that is hid with God in Christ (For 'tis a detraction from the Spirit of God.) But let us highly prize what God sets at so high a rate.  
Alas, with what arguments might we persuade the affections to love Paul and his privileges? why the very Heathen (who lived in Paganism, yet) highly reverenced and esteemed Learning and civil demeanour. Now then, shall we hate (in this kind) what they so loved? shall Nature teach them so much? and shall not the sound of grace teach us as much? Shame upon us, if we suffer them to outstrip us.  
But what need we look so fare as their example? Let us fasten our eyes upon Paul, and with our ears listen unto his words; hear him speaking an heavenly language, whose proper eloquence is sufficiently tractive, and able to allure: it is the Truth, the Truth of righteousness, whose lovely worth may dissuade us from Enmity.  
Therefore if the truth may find any footing in our affections, 
Applic. 4.  let us labour for the cure of so irksome a sore. Labour we, I say, for a cure: 
c Nam sanabilibus aegrotamus malis. Sen. de Ira.  for we labour (as yet) of a disease that may be cured. The passions of iniquity, (yea the habit of enmity) may be conquered and removed by God's assistance, and thine own diligence.  
First then, pray for the Spirit of Love; 
Means to cure enmity.  so the power of enmity shall be dislodged. Pour out thy cries unto God for some heavenly Spittle and Clay, that thy judgement may be cleared, and thy will ordered, that thou mayst discern grace from nature, and so become a friend to Paul. Urge the Lord; lose no opportunity: cease no time: leave him not till he hath left this Blessing behind him. Pierce the very heavens with thy supplications; be reconciled unto God above: So thou and Paul shall be no longer at variance.  
Secondly, consider the love of Christ unto mankind: he (being not indebted unto man) was content to lay down his own life for man. Oh, canst thou think on this his love, and yet be enmity with Paul, (his chosen vessel) or his servants? Canst thou remember the excellent dignities in Christ, as grace, wisdom, etc. and yet contemn them in his Ministers? Oh, me thinks, this might win thee unto amity, 
Hosea 11: 4.  and love, to consider how God hath drawn us with the 
d Bechauèle Adam. Heb.  cords of a man, with the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septu.  death of the Son of his desires. The undaunted Diamond scorns to yield unto the sledge and anvil; yet cast it into the blood of a Goat, and strait way it is dissolved: so thy heart that is hardened with enmity (though it will not yield by other persuasions, yet) will be molten all over into love, if thou cast it into the 
f Omnis enim morbus hoc remedio extinguitar. Aug. 4. Hom. in Mat.  blood of Christ jesus, that immortal Scape-goat.  
Thirdly, be at enmity with thyself a little; do thyself this pleasure, to set thyself before thyself, and look on that part of the wallet that hangs on thine own back: so shalt thou divert thine enmity of others upon thyself: and this is not only warrantable, but a point of Christianity.  
It is a fit cure of 
g Galen. lib. 5. de Meth. Med. cap. 3. Avicen. Fen. 4. lib. 1. cap. 1.  Haemorages in Physic, to turn aside the fluxes of blood by Phlebotomy in some other vein; and in mine opinion, I hold it a good spiritual cure of Enmity against others, to let the blood of it forth by thine own veins; for many times 
h Ex spuma draconum veneneta fit Bezoardicum, & sic summum alexiterium ex summo veneno conficiunt Chymici.  wholesome Physic is made of the strongest poison; and indeed of this sharp Vitriol (thus diverted) may be made a medicinable Avodyne.  
And this shall be so much the better performed, if thou parallel thyself to others, and compare thine own wants (I 
i Sic parvis componere magna solebam.  speak by experience) with others graces. Compare thine own coldness with the zeal of others, thine own backwardness (in the faith) with others forwardness; thine own vanity with others sanctity; thy own anger with others patience; thine own enmity with others amity; thine own hypocrisy with others sincerity; thine own negligence with others diligence: in a word, thine own rebellion with the contrition of others. Thyself being thus throughly sifted, thou canst be no longer an enemy unto Paul, but to thy self; no longer an enemy to the graces of God's Spirit in others; but to the vices in thyself.  
And when thou hast so done, remove all 
k Principiis obsta.  occasions of enmity; and be sure that thou take not occasion at the way of godliness: if any external suggestion doth arise, 
l Suffoca matrens, & non erit filia. Aug. de verb. Dom.  crop it down in the infancy, for enmity is of a spreading nature, and the longer it grows, 
m Vires accrescit eunde.  the stronger it grows. Leave once granted unto anger, soon draws on the habit of enmity, as the vanity of the eye (entertained) pulls on adultery. Therefore, when thou hast (by God's grace) a little mortified this enmity against others, take heed of a new supply of passion. Put the 
n Et extinctum cinerem, si sulphure tangas, vivet. Ovid.  candle (that is newly extinguished) to the match again and it is soon lighted again: so is Enmity by the fire of anger or dislike: Watch and pray therefore lest ye enter into this temptation.  
Thus have I prepared some good means to set the Galatians and Paul at amity: and now, whiles I begin to enter upon the next part of my Text, viz. 
3 Part.  the persons that were at enmity with Paul, the Galatians, I am almost fallen into angry (or zealous) rage against them, that they, even his own 
o Duplicat dolorem sustinentis, indignitas inferentis. Seneca.  hearers should give him occasion to cry out, Am I therefore become your enemy, because I tell you the truth?  
But how now Paul, what strange alteration is this? why, who would have ever thought that these Galatians would have stenched from their first love? before, they would have placked out their own eyes to have done thee good; now, they count thee an Enemy. Alas, had they been Sodomites, or Gomorrhaeans, had they been Turks or Cannibals, had they been dissolute Libertines in their hotspur humours; or such as had been hitherto strangers to the Commonwealth of Israel, I would not so much marvel; but since they were the Galatians, thine own hairs, such as among whom thou hadst laboured, such as seemed to have yielded obedience unto thy Ministry: I know not what to do but sorrow, and stand amazed: for alas! that same misery which falls beside the expectation is most ponderous, and intolerable: and the enmity of a familiar, is an 
p Nulla pestis efficacior est ad nocendum, quàm familiaris inimicus. Boet. lib. 3. de Consol. Propos. 2.  unsufferable pestilence: little did Paul think that his next welcome should be Enmity, or that the former love (pretended) should end in hatred: yet so it was then, and so is now, that  
Sometimes a Ministers own hearers are set in variance against him. Sometimes, did I say? yea, at all times; for time still affords some 
q Jnimicitiae semper concomitantur, etc.  enemies: but now especially may Paul cry out in the language of God himself, I have nourished and brought up children, and they have 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgredi. Esay 1.2.  rebelled against me. A kind reward God knows, for all his care: and a recompense more fit for a Tyrant then an Apostle: what! to be hated! and accounted an enemy? and that of his own hearers!  
Oh, that ever impiety should perk up the head to this height, that a Minister should spend his time in study, night & day; break many a quiet sleep, to break that pure word aright unto his people; pour out many a bleeding complaint unto his God, for their obstinacy & rebellion, labour with might & main, tearing his sides early and late, for their conversion; & yet (for all his pains) be counted an Enemy, & that of his own hearers. 
s Intolerabile fit malum, cuius autorem turpe sit confiteri. Sen. Probation.  A grief, surely, intolerable to a Preacher, since it is a shame to an hearer. But so it fared with Christ himself, (that great Doctor of the Church) though he spoke as never yet man spoke; yet he was hated of his own hearers, his own countrymen, yea of judas too, (his own Disciple:) and for a determinate proof, see Matt. 10.36. A man's enemies shall be those of his own house; jobs own wife against him: Absalon seeks his own father's overthrow: Ishmael mocks his own brother: what wonder then, if a Ministers own hearers oppose themselves against him?  
For was not God himself so used at his own children's hands? 
Arg. 1.  Esay 1.2. Did not he nourish them as his own? 
t Hosea 11.4.  did not he draw them with the bands of love? did not his 
u jer. 31.20.  bowels yearn over them? were not his 
* Hos. 11.6.  repentings kindled together for their sakes? Did he not 
x Amos 3.2.  know them, above all the nations of the earth? Yet see, now have they rebelled against him. What marvel then, though Paul be hated as an enemy, and Ministers counted the 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4.9.  dregs, and off scouring of men? what though they be made the Brothers of Owls, and companions of Ostriches in the desert? A satin suit becomes not the servant, when the master must go in canvas: we must not think to live (in this life) in any other state then Christ himself, our Lord and Master.  
And 'tis fit that good Ministers should have their patience and constancy to be proved by such indignities. 
Argument 2.  Patience is best seen, when an affliction fights most closely with the affection: David could say, if it had been an open enemy, I could have borne it; but it was thou, my familiar friend, etc. yet God will have his patience so tried, by setting his own friends against him.  
So much the rather also, 
Arg. 3.  because God will not have his Children, and chief his Ministers, to be too well conceited of their own gifts and graces. Vain glory and spiritual pride creeps in with an aspiring facility, and is not easily 
z Vana gloria est ultima Pellis, quae exuitur. Bern.  shaken out. If we should hear our Auditors cry out of our Sermons, in the language of Herod's Parasites, The voice of God, and not of man; we might happily be tickled in the ears, and so fall into a spiritual whimsy; wherefore, lest happily David should cry out in the vanity of his heart, Tush, I shall never be moved; the Lord sets his own familiar friends against him, and then he cried out, It is good for me that I have been afflicted: So lest Paul (through the large knowledge of words unutterable) should have been exalted above measure, he received a prick in the flesh; and see, now his own hearers are set in variance against him; But he knows it to be as great a privilege 
a Agere & pati, fortia. Phil. 2.29. Arg. 4.  to suffer, as believe.  
Lastly, a Ministers own hearers are set in variance against him, that 
b  lapsu graviore ruant. Mat. 23.32. Jngratum si dicas, omnia di●i●.  they might brand themselves out for persecutors of the Truth, and so fill up the measure of their sins. The persecution of the Truth is the Epitome or Abridgement of all other sins: for 'tis ingratitude in an high degree. Give me a persecutor of the Truth, and give me a complete sinner. We read of but two that ever were recovered, as far as I remember, Manasses and Paul. Therefore I had rather see a man (I think I may speak with a safe conscience) commit any other sin, then persecute the Truth: for this sin ever comes nearest unto the sin against the Holy Ghost; if it be not the same: and indeed (when it is not (always) wholly the same, yet) it is ever a 
c Alsted, in Lexico.  branch of it: and by this do wicked men mark out themselves for rebels, yea for the destruction to come.  
So for these ends (call them arguments if you will) does God suffer his Ministers, in the mean space, to be opposed.  
But in this mean space Paul, 
Applicat. 1.  and many of us Pulpit-men, may take up the complaining lamentation of the Prophet David; 
d Psal. 120.5, 6.  Woe is me, that I sojourn in Mesech, and dwell in the Tents of Kedar: my soul hath long dwelled with those that hate peace. And we may justly take up his Motto (too) I am for peace; yet whiles we speak they are for war: and they (even our own hearers) account us enemies, for telling the truth. But see and hear, O heavens; and harken, O earth: stand amazed, O heavens; and be dumb, O earth; yea, be abashed at this ye sons of men, that the glory of the Almighty should be turned into obloquy; and the Israel of God should lay an aspersion of enmity upon her own Apostles. But what? does the enmity of familiars suggest such a wonder, or exasperate the grief? why then, why wander I in so general or circular an application, as to go to Israel, or Galatia for an instance? Come, my brethren, from your 
e Nocturnus iuvat impallescere chartis.  nightly studies, and see our Land divided against itself: see it hating and despising government: see it spurning against her own 
f Per iram concordia rumpitur; per iram lux veritatis amittitur. Greg. lib. 3. moral.  light; (what if I say against our own eyes?) The 
g Heb. 2.3.  great salvation is now proclaimed, but we love the works of death. The Sun of the Gospel, the word of truth, is now risen 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex.  upon us all, but we love darkness more than light.  
Some Travellers have laid this imputation of obscurity upon our Land, our England, that the heaven above us is ever 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lowering; and the Sun a stranger to our eyes, and the reason thereof, Because we are encompassed with the Sea, from whence, there is a daily Exhalation of clouds, interposing themselves (in our Horizon) between the light of the Sun and our sight. Now God grant that their Geography be without a mystery. I sear lest our light of the Gospel be obfuscated with the assiduous clouds of enmity, arising from the sea of anger. We must needs confess, that (as the Sun, so) the Gospel is 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pure and clear, and devoid of all cloudy matter; yet, because our affections answer not its purity, and our own profession; it seems obscure unto us, and we account them enemies that bring it unto us.  
But why do I combat in the spacious field? and tell you a general story of the Homebred dissensions of our State and kingdom, between our own light & our own sight? why do I not rather speak the phrase of inine Apostle, Am I therefore become your enemy, because I tell you the truth? No, in no wise; yet I am become an enemy (in your acceptations) unto you, and that because I tell you the truth. Thus, is not the case belonging to you, and me, and all Gods faithful Ministers? Are we not hated of you, as though we were your enemies? and nicked of you with the twits of enmity? is not our zeal accounted frenzy, and the sincerity of preaching rather an austerity of passion, than the purity of the Truth? Say, O ye people, is it not even thus? Can you deny it for very shame?  
Blush then, and be ashamed at this, 
Applicat. 2.  all ye that live under a painful Ministry, yet account it a matter of enmity unto you: yea, quake and tremble, ye that malipertly oppose yourselves against those that watch for your souls: for surely this is next the sin that is unpardonable.  
I am afraid, lest many in our Nation bear a share in the danger of this doom; as we bear a part in the in jury of their enmity. We may indeed justly complain of the thwarting opposition of many, as well as boast of the teachable forwardness, the zealous and loving affections of others to us-wards. But all indignities whatsoever let us freely pass over and forgive; as we trust all our own imperfections are really pardoned of the Almighty. Let our prayer for them be Father, forgive them; and I would to God we could conclude with the voice of Christ, They know not what they do. But, alas, our Nation knows the Truth; (I know no 
l Haec conscia numinis aetas.  plea for ignorance in these days) they have both seen and heard; and yet have impudently and malipertly spurned against their own Lights, and that in the face of the Law, and Gospel. Therefore it is to be feared, that their sin remains. But what? shall they so pass? with so slender a rebuke? What if we bid? Twist up a contemptuous Absalon: Cry? Out with the scoffing Ishmael: Hang the rebellious traitor: scourge those jannes' and jambres: out with the aking-teeths of the Galatians: spare not Paul's enemies: but yet, I hope, we shall not err with too much gentleness, if we give way to affection, and as patiently put off the injury of enmity, as Eli did the offence of his sons, in this sparing correction; do so no more, my sons. And let us take heed we do so no more, we hearers: for 'tis as great a matter, as the hating of a man's father or mother. (Our Ministers are fathers to beget us, and mothers to bear us.) Now the eye that 
m Prov. 30.17.— Scelus est adisse parentem; hic amor est odio maius scelus. Ovid. Met. Applic. 3.  mocketh his father, or despiseth his mother, the Ravens of the valley shall pick it out; and the young Eagles shall eat it. Therefore, receive ye a word of exhortation and warning.  
Let there be no more variance between Paul and his Galatians; between us and God's Ambassadors: but have them in singular honour (not so much for any worth that is in them, but) for their works sake; as those that must give account for your souls, that they may do it with joy, and not with grief. Oh, let not their care be requited with enmity, nor their love with hatred: regulate your affections either to their office or diligence, and you shall find that such discourtesy is neither the equal desert of the one, nor a fit recompense of the other. If we inquire after their diligence, we may cast back our eyes no further than Paul; if after the dignity of their office, we may look thorough the volume of the whole Book of God, and we shall find their office no place of underlings, but the 
n 2 Cor. 5.20.  Ambassadors of the great God, yea 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 3.9.  fellow-workers with him. Such, and such glorious titles hath he vouchsafed to grace them withal: all which excellencies carry in them a command of acceptance, and not an occasion of variance. Yet many times it so falls out, that their best welcome is but a check of enmity.  
But be not dismayed, nor quite cast down, 
Applic. 4.  O ye sweetsingers of Zion; though happily your own hearers oppose themselves against you; though they become your enemies, among whom ye have broken the bread of life; and distilled the sweet influences of the water of life: though they fill you with 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amaritudinibus. Lament. 3.15.  bitterness, among whom you have wasted your spirits (like the candle) to give them light. Yea, though the goodly shows of some have promised a birth of love and growth of faith, yet by and by have 
q Exitus auspicio gravior. Ovid.  turned into Apostasy: nay further, they themselves become your enemies too: yet sing no Paelinede of discontent; murmur not at your portion; but consider,  
That (as in the days of john, so now) there are a generation of Vipers. The 
r Et sic, à suo, quem ventre concipit, faetu necatur. Parad. Symb.  Viper (we read) cates her way forth by the belly of the dam: no marvel then, if the Prophet of God (thorough the malice and enmity of his hearers) cry out, O my belly, my belly, I am pained at the very heart: and no marvel, if we suffer the like ingratitude of our hearers.  
Especially, if we consider how jesus Christ the righteous hath traced out this path before us; hated even of his own disciple. Oh then let us 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. pag. 139.  walk this King's highway with patience: for we have not only the comfort of his company, (yet that may assuage the misery) but his assistance also. Nay further, he not only 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suffers the like with us, but also measures our suffering, and (in a measure) suffers it too. Exceeding full of comfort are the words of our Saviour Christ: he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.  
Nor is the worthiness of the cause, one of the lightest motives that may induce us unto patience. 'tis an honourable quarrel wherein we suffer: 'tis for a glorious end, even the salvation of our souls. For, does not our 
u Solatur conscientia & finis. Melph.  conscience know, that the love of the truth constraineth us? and that this dignity excelleth all dignities, to suffer for the Truth, for telling the Truth? 
4 Part.  which is the next and last part of the Text, viz. The Cause of the Enmity, for Telling the Truth; which likewise craves my pains, and your patience.  
Am I therefore become your enemy, because I tell you the truth? or because I play the Telltruth with you? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yea; this is the cause of your enmity, or else you have no cause at all. Alas, is this the cause? why, this, of all others, seems to be a cause without a cause. What, to hate a man for telling the Truth! Can they have upbraided him of some capital crime, either of whoredom, or drunkenness, or oppression, or covetousness, or the like, the matter had been colourable: Or, had any part about him received any 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  apparent stain or blemish; had his tongue been cursing and swearing; his lips, lying and profane; his hands, thievish; his heart, malicious; or his eyes lascivious; it had been something to the purpose: but, to hate him for telling the Truth, argues no simple ignorance in them, but a sinfull-rebellious impudence. And this is but one of 
x 2 Chron. 135, etc.  jeroboams tricks: he hated Abijah for his good counsel; and these Galatians count Paul an enemy unto them, for telling the Truth. So, we see here the Proverb verified, the lovely 
y Veritas odium parit, sed tamen non est odiosa. Calvip. in Galat. Propos. 3.  Truth brings forth hatred; and 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo. de vita Mos. lib. 3.  The publication of the pure word of truth sets faithful Ministers and corrupt hearers at variance. Hence proceed those broils: hence, this enmity: hence, this dissension. But blush, and be ashamed at this, ye Galatians, that the revelation of Truth should breed such deep dislike in you. Alas, with what strain of words or matter might Paul study to please you? If you look for plainness of speech; why, see him stooping to the capacity of the meanest, becoming all things to all men. If you look for eloquence from him; why, see it so mixed with his Divinity, that 'tis hard to judge wherein he most excels. But none of these disturbs you: 'tis the matter that occasions your hatred; the telling of the Truth.  
Many in our days, though they love the truth after a sort, yet (thorough 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. in Masor.  opinions) do dislike it, if it appear plain or eloquent: but these foolish Galatians (and they were 
b Bonos, quis, nisi stultissimus oderit. Boet. lib. 1. de Cons.  fools indeed) hate Paul for (very) telling the Truth. But what, if Paul had come among them, with his mouth full of lies, and told them a smooth tale of their secure estate, though they did live after the flesh? yet surely, they would scarce have believed him: and will they hate him for telling the Truth? O foolish Galatians, who hath bewitched you that you should not obey the Truth? Can neither Lies nor Truths please you? Surely those (though pleasant, yet) seem doubtful, if not miserable; and these (though certain, yet) seem irksome, if not damnable. Those tickle the ear, but suspend the conscience; these suspend the understanding, but wound the conscience: therefore neither these, nor those can gain their acceptance. Yet if Paul would have run to the same excess ofriot with them, and have prophesied of strong drink, he might happily have been a Prophet 
d Micah 2.11.  for their turn; & have gotten a spirit of love from some of them: but let him tell the Truth, and he is accounted an enemy for it. Which truth, 
Probation.  our Saviour's words put out of all question or doubt; 
e Mat. 10.34.  Think ye that I am come to send peace on earth? I come not to bring peace, but a sword; to set a man at variance against his father; the daughter against her mother, and the daughter-in law against her mother in law. And this was verified in Christ himself, joh. 8.40. Ye seek to kill a man that hath told you the truth. And, 
f verse 45.  because I tell you the truth ye believe me not; but rather hate me. But 'tis no more wonder to see the Dog's bark at the Moon, then to see a good Minister hated for telling the Truth: and the truth of this truth shall seem the rather to be a truth, if we regard these demonstrations.  
First, 
Arg. 1.  there is a palpable disagreement between truth and falsehood; grace and corruption: the one is light, the other darkness: the publication then of the one must needs make the Antithesis of the other. God and Belial cannot stand together: and is it any news to see the disagreeing qualities of fire and water, each hissing at other? nor, for mine own part do I ever marvel to see good men, and bad; wise men, and fools; knaves, and honest men, to fall at odds, when I respect the contrariety of their natures.  
Especially, 
Argum. 2.  if I consider the nature of the Truth: how searching and working it is: what a powerful operation it hath, to divide (like a 
g Heb. 4.12.  two-edged sword) between the bone and the marrow. The letter 
h judge 12.6. Shibboleth. Sibboleth.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Schin) could never make a more perspicuous difference between the Gileadite and the Ephraimite, than the Truth does between good Ministers and corrupt hearers. Truth is both an eye to see; and a glass to convey the object unto the sight. But as the Optickes have many crotchets and deceiving fractions to beguile the corporal eye: so hath Hypocrisy many forms of godliness to deceive and blear the mental: yet Truth does execute its office so squarely, that it will not suffer us to make 
i Anaxagoras dreamt that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make quidlibet ex qualibet.  Any thing of any thing: but it soon distinguishes the good from the bad; the right from the wrong. Our colourable sins can now find no burrow of shelter, or evasion: but Truth doth anatomize all the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spinam dorsi scindere, ita ut intima pateant. Argum. 3.  secrets of the heart, and make them naked and barefaced: no marvel then, if it breed dissension, enmity, and variance.  
Thirdly, Truth takes away freedom, and custom in sin: 
l August. Greg.  it proves the one, to be slavery; the other, an old error: it disturbs a man of his sweet naps in iniquity: it removes him from the bed of vanity: it suffers him not to sin so quietly as otherwise he would: it stings him by the conscience, amidst his pleasures, that he cannot walk on his journey to Hellwards contentedly enough; no marvel them, if it be the occasion of strife and enmity. Wake a man out of a sound sleep, and strait way he fumes: spur a gaul'd-backe jade, and presently she winces: so let the Truth speak the Idiom of her own Dialect, unto the conscience of a corrupt hearer, that is fast asleep in his sin; and be sure, her language shall be counted opprobrious, and her requital shall be enmity.  
The truth whereof, bids us not wonder to see the Truth opposed by corruption: 
Applicat. 1.  look not that the publication of it should bring peace, or rock us asleep (with a Lullaby) in the Cradle of security: for the 
m Sermo non est sapiens, qui non pungit. Hier. in Ecclesiast.  Truth is of a pricking nature: it ever carries a sword in its hand; and makes a division between light and darkness, grace and corruption. It's own nature (by the strength of its own activity) strikes home unto the conscience; unbowells the wardrobe of transgression; like a 
n Praedicantium verba scintillae rectè appellatae sunt; quia eos, quos in cord tetigerint, incendunt. Greg. in Ezech. Hom. 3.  flame, makes the spirit to burn within a man; shows him the right way; informs him of the wrong; curbs him of his sweet sin; opens an Handwriting against him, whose character are steeped in blood and heaviness; neither does it read the sinner a lecture in a private Kennel, as if it durst not show its face, save only in a 
o Veritas non quaerit angulos.  corner, but speaks to the nose of the proudest Vassal, that carries about him a body of sin. This will make the Drunkard quake in his seat; the Whoremonger tremble on the bed of vanity; the swearer, the liar, the Sabbath breaker, to mourn for their profaneness. No sin is exempt from the reach of Truth. This controls the brazenfaced sins of the land: this rips up the sin that is unseen: private omissions, sleighty perfomances of holy duties, outward conformities, lip-services, neutralities, worldly correspondencies. 'tis like unto the lightning, nimble and active; runs thorough all created bodies: examines the weakest; 
p Infringit solido.  pierces the strongest; pursues all to their very lurking places: 
q Consequitur, quodcunque petit.  findes whatsoever and whomsoever it seeks for: as the Hypocrite, the Apostate, and the covetous worldling.  
This (like the lightning) wounds, and never touches; breaks a man's bones, (yea his conscience) and never scareth his skin: like a noisome smell, only with the scent, soon casts down a queasy stomach. This is that our fine mouths cannot 
r Offendit omne, quod nolumus. Hier. super bunc versum.  endure to taste: this it is, that our sore gums cannot endure to be rubbed withal: and because wicked men (out of an overreaching apprehensivenesse) do conceive this to be an enemy unto them; they would fain have the mouth of it stopped, & the preachers of it to be doomed unto a perpetual silence. So the Truth is now become like an hurtful Serpent, generally invading a whole country, every wicked man's club of malice is out against it, as against an enemy.  
But oh that ever the Truth, which is the only means of love, should be now the cause of such enmity! that ever this should set good Paul and his Galatians at variance! oh, but the Truth is 
s Veritas dulcis est, & amara: quandò dulcis est, parcit; quandò amara, curate. Aug. ad Christian. Applic. 2.  sweet and sour; as various in operation as the Sun, which dissolves some things, as Wax: but exsiccates or dries up others, as Clay: So the Truth dries up the humour of enmity in some: in others, it dilates and spreads it abroad. Such is the quality of the Truth; such the portion.  
And why should we be dismayed; we, who in the Ministry suffer for the Truth? O let the dignity of the cause make us put up the indignity of the cross with an honourable scorn: so shall the Truth grow strong with a 
t Vireseit vulnere virtus.  wound. Consider we, that 'tis the cause, and not the quarrel, that makes a Martyr: 'tis not suffering, but so suffering, or suffering for the Truth, that helps us to heaven. 
u Simul ista mundi rector Deus posuit, odium atque regnum. Odia, qui nimiùm timet, regnare nescit. Seneca.  Our kingdom must be gotten with such violence as this. Let this then comfort us, that we suffer in a good cause, for the truth, and the crown of our conquest is kept with God.  
Therefore for this holy truth let me resolve to dye, to lose my life, my liberty, (were I worth thousands) land's, and live, all. Oh, this holy truth, let me embrace it ever; and let the world count me an enemy unto them, and be at variance with me, whiles he that 
* Sedens in coelis ridet.  sits in the heavens laughs them to scorn, and bids 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud.  a sorrow to them, as many as (maliciously) have evil will at Zion.  
Thirdly, let us entreat wicked men to receive a friendly admonition, that they be better advised hereafter, then to make the publication of the pure word of truth the occasion of contention; to be a stumbling block and a rock of offence & variance, to count Preachers enemies for telling the truth. But alas! our times and people are grown emulous to be superlative in this enmity; for we exceed the Papists a degree: they counted this truth to be a matter of 
y Eckius. Pighius. Hosier. Gretser.  debate; so do we: they accounted it to be but Inken Divinity: but we repute it Inken enmity; and so beflout the sincerity of it with the scum of Puritanisme in the lowest degree of our disdainful teen. This is grown now the usual 
z Doctor Airy on 3 of Phil. verse 9  companion of a Christian Profession, yet hypocrisy hath learned to spin a finer thread of Enmity against the truth, than a gross hatred, and this is a secret dislike of the way of truth, (yet an outward comparting with it) and this is a damnable 
a Gravissimum inimicitiae genus, esse corde adversarios, & linguae simulare devotos. Cass. sup. Psal 54.  neutrality (as it were) between enmity and amity. Such Ambo dexters have we in the Church; such Antics in the way of truth, that are not wholly for God, nor wholly for the devil. Some affinity they have with the truth, in the name of Christianity, like the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jdol●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus.  Hebrew words for God, and Idols, yet they are but (like Ephraim) as cakes on the hearth not turned, shuffling and cutting with the truth, (as the Sun in Hezechiahs' time,) yet never more certain, then in their enmity of the truth.  
But draw hither, 
c Isay 57.4.  all ye enemies of the truth, ye sons of the sorceress, the seed of the adulterer and whore: against whom do ye sport yourselves? against whom do ye make a wide mouth? and draw out the tongue? Are ye not children of transgression, and a seed of falsehood? do ye not spurn at the Lord, and deride his truth?  
But now for a good in the side, and a motive in the heart, that might stir up the affection to the love of the truth. But what? must we beg favourites for the truth? Cannot its own worth speak for it? Oh that its excellency could be seen with our corporal eyes, than (with a silent oratory 
d Mirabilem amorem excitaeret sui.  would it persuade our affections to embrace it. Alas, the known ale needs no signpost, and the 
e Vendibile vinum non eget bederâ.  vendible wine no Ivy bush; and shall the truth need more enticing arguments, than its own worth?  
First then consider its dignity; 'tis borne of God, of an immortal stamp; 'tis the rule of our believing; our 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doctrine, our 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  law.  
Secondly the majesty of it; 
h Deus est veritas sine fallaecia. Hugo de anima.  God is truth: if then we be at enmity with the truth, we are at enmity with God: love the truth, and love God; hate the truth, and hate God himself. And now I pray you, doth it boot a Child to fight with a Giant? or an earthworm to contend with the Almighty? Me thinks when I see a man at enmity with the truth, I see the 
i Olaus Magnus, Episc. Vps. l. de ritibus Gent. lib. 3.  Gothi (with their jovial mallets) thumping their brazen fabric, to fright away the thunder, for when it thunders, they imagine some strange god is coming in battellagainst them: So wicked men, when they hear the truth once, they begin to muster their forces (as against an enemy) to outface it, if they may. But alas! 'tis the God of 
k Tantam potentiam veritas semper habuit, ut nullis machinis, aut cuiusquam hominis ingenio, aut arte subverti potuerit: & licet in causa, nullum patronum, etc. Cicero.  truth who speaks from heaven, whose power is .  
Thirdly, survey thy own weakness, and truth's strength; for thy own state, consider that in the midst of thy fury thou hast but a curtailed horn, like a cursed Cow; thy heart haply may be full of hatred, but thy hatred not full of power, so thou art less noisome to the truth, but no less hurtful to thyself.  
And as for the power of truth, it was once determined in the 
l Esdr. 3.  trial of wir, what was the strongest: one answered A King; for his command stretches fare and near: Another said Wine; for it overcomes the strongest brain: A third said, Women; for they bewitch the deepest wit: but in short it was concluded, that Truth was stronger than all: all the rest decay, but this continues: 'tis still durable, 'tis permanent: though it be 
m Talis est veritatis status, ut etiam multis impugnantibus suscitetur, & crescat. Chrys.  trodden down, yet it still increaseth. Why then wilt thou be an enemy to the truth? why wilt thou hate it? nay, why wilt thou not love it?  
Fourthly, if none of these will nove thee to love the truth, let the blessings with it, and the curses without it; command thy affections to embrace it: with it there is life, without it death: with it there is certain peace, without it assured discord: with it there are outward blessings and inward, without it there are temporal plagues and eternal. But why stand I here to trifle with 
n Pauperis est numerare pecus.  Arithmetic? either these with it, or those without it scorn to be bounded with a stinted calculation. In a word then, have the truth and have God, and heaven, and all 
o Veritas sola liberat, sola salvat, sola lavat. Bern.  blessings; but be without the truth, without the love of the truth, and have the devil, and hell, and all curses,  
Now therefore, let Solomon's exhortation take footing in thy affection, 
p Prov. 23.23.  Buy the truth, and sell it not: buy it with thy love; sell it not with thy hatred: buy it at any rate; thou canst not give the worth of it: sell it for no price; thou canst never again match so precious a Pearl.  
And if by this time the love of the truth be wrought and habituated in thee, thou shalt know it by these signs and symptoms:  
First, if thou lovest the truth indeed, thou than lovest the whole truth: the love of the truth must be an universal love of the whole, and of the parts: 'tis not a branch of truth that must only be in thy acceptance: but even a reproof (in season) must be as welcome as a promise is (at all times) grateful.  
Secondly, if thou lovest the truth, thou lovest it in all persons: thou dost not mistake the identity of the truth, but dost highly prise it in robes, or in rags; in rich, or in poor; neither rejecting it in the one for poverty, nor overweening the measure of it in the other for plenty.  
Lastly, if the love of the truth be in thee, it than dilates and spreads itself in thee; for it is like the blood that runs through every vein, or like the Soul which is in every part. Thou must go up in this love of Truth, from strength to strength, as it were from 
q Mibbeth midrasha lebeth midrasha. Targ.  School to School, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.13.  stretching forth all thy powers towards perfection; forgetting all that is behind, receiving Paul, (now again) as an Angel of God, and no more hating him for telling the truth.  
Oh happy State thus to be made happy with the love of the truth: Blessed Symptoms, on whose brows soever they do light: if we can spy them out on our own faces, they will testify unto our consciences, that we are Gods, and God is ours. If we have them, let us 
s Conjunge funem suni, & lineam lineae. Rch. Mos.  increase them: if we have them not, let us labour for them; and neither hardly think, or 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian.  lightly esteem of good Paul, (or God's Ministers) for telling the truth. So shall we live in the unity of the Spirit; and die environed with the bonds of peace. Which God grant of his tender mercy, through jesus Christ.  
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