A COMMENT On the TIMES, OR, A CHARACTER Of The Enemies OF THE CHURCH.  
Written by Thomas Wall, Mr in Arts, and Minister of Jesus Christ.  
LONDON, Printed for the Author, 1657.   

To His Most Dear Brother, Mr S. W.  
TO entitle a Book to the name of a Brother, is neither unusual or undecent; the Primitive Fathers more frequently, in all Ages some, no less eminent for Piety then Learning, have done it; and it is good to take example from those who are capable to give it.  
As well to relieve my own affections, as to acknowledge your kindness, I Dedicate this to you: I should have been as little satisfied in myself, as shown myself thankful to you, had I made any other choice.  
'Tis your acceptance that I crave, and not protection, because it is a dish not agreeable to all Palates: In Book-feasts, men hate those that feed on that which themselves love not. While I would hereby give you a testimony of my thankfulness, I would not have it prejudicial to its Parent: I hope the Author you may own, though not the Subject. Much of my support have I received from you, and (to speak in my second Religion, gratitude) though I should pay all I have, I should have all to pay: 'tis yet my comfort▪ as God hath made you a means of doing good to me, so he hath he made me an instrument to embalm your name. To which I will add one grain more, my Prayers: Beseeching God to bless you with the same blessings which I beg for the person of  
Your most affectionate Brother, Thomas Wall.   

To the READER.  
Reader,  
IF thou art a part of the Subject of this Discourse, thy reduction into the Bosom of the Church is my aim therein; and surely my desires thereunto are very strong, but can send no help to my endeavours. Arguments can never prevail, where we are resolved to persist. Many men (even with disadvantage) fight with death, because they think they are never truly conquered, who had rather die, then be so; and so make a foolish Bargain with the world, exchanging their lives for reputation. And so many persist in destructive errors, sillily thinking they are never overcome, while themselves do not acknowledge it, and lose the Truth, to save credit: Where then just arguments cannot convince, there is no hopes to reclaim. He, to whom man never spoke the like, spoke yet to no purpose to such men, but yet he spoke: So holy a precedent secures my attempt: If thou therefore wilt not permit me to benefit thy soul, at least give me leave to discharge my own. But if thou art a Reader, who hast as well courage to own the truth, as knowledge to discern it, let not thy affections to read, outrun thy judgement in the reading, fully to observe the dependence of every sentence with the former, may haply require more than perfunctory perusal; the want of a more severe observance may be injurious to thyself, as well as to me, it may be a loss to both. I have subscribed my name hereunto, not that I suppose so mean a piece can gain any reputation to my name, or my name to it, but that my holy▪ Mother may take notice she hath one Son the more, who hath a greater zeal to serve her, than ability; who had rather discover his weakness, then neglect his duty▪ If any desire to have a further account of me, I am content to give them this convenient notice, That as there is no tittle in this Treatise either directed or intended against this present Government, so do I profess myself willing to yield all submissive obedience to it. Among other Arguments wherewith I have satisfied my Conscience for so doing, this is one, For that I do believe it was by a special Divine providence raised up, to give a stop to the violent and unrighteous actions of these men, who now by an argument taken out of their own mouths, must be forced to confess, That either the design at which they drove, was wicked, or themselves wicked in the managing of it. In what I have writ, it is little to me to be judged by men, it is God that judgeth the heart. I expect not success herein from popular noises, but the secret blessing of the same righteous God, who knows the integrity of a heart inflamed with zeal to his glory, and the Church's peace: And if I reclaim none that are fallen, I have my hire, if I can but confirm them that stand.  
Farewell.   
Psalm 68 30. Rebuke, O Lord, the company of the Spear-men (or the beast of the reeds) the multitude of the Bulls, with the Calves of the people; till they submit themselves with pieces of silver▪ scatter the men that delight in war. 
LEt God arise, and let his enemies be scattered; so gins this Psalm, and it shall be the subject of my discourse.  
When the enemies of God rise up against his Church, it is time for the Church to fall down to God, to implore his aid against those enemies. Holy Prayers are more powerful than profane Swords: It is not so much the arm that employs them, as the cause against which they are employed, that makes the swords profane. The vigour of faith in humble devotions, hath a greater prevalency, than the valour of the arm in an abused instrument of cruelty.  
Samuel wrought no less deliverance for Israel, than Gideon or Samson; and yet I never find him in the head of their Troops, The people fought, but it was he obtained the victory. In vain is that Religion, whose Patron cannot shield its Professors: In vain are any attempts against it, if he can. It is good seeking help from an  hand. If the Bulls roar for rage against the Church, it is time for the Lambs to bleat out for rescue. Rebuke, O Lord, the company, etc.  
A secret ordination summons all things to the end of their being, the glory of God. The very malice of his enemies shall set forth the triumph of his mercy and power, in the preservation of his Church. It may be strongly opposed, but not wholly ruined.  
What can the Church do against so many adversaries, and so violent? The less help it finds on earth, the more it seeks from heaven. The more violent are her adversaries, the more earnest are her prayers. Rebuke, O Lord, the company, etc.  
The words contain, First, A Declaration of God's enemies. Secondly, An Imprecation against those enemies.  
The enemies are marshaled into four ranks.  
1. A company of Spear-men, or (as some Translations read it) the Beast of the reeds.  
2. The multitude of the Bulls.  
3. The calves of the people.  
4. The men that delight in war.  
The Imprecation is also twofold; The first more gentle; it is but Rebuke the Spear-men; and that with a limitation too; till they submit themselves with pieces of silver.  
For they that will not, but delight in war, more severely deal with such, Scatter them; Scatter the men that delight in war.  
Before I enter upon the description of these enemies of the Church, according to their several ranks, observe first from the general scope of the Text,  
That the Church of God never wanted enemies, never will. There is no peace to the wicked, saith God: There shall be no peace to the godly, say the wicked. The wicked shall have no peace which God can give; the godly shall have no peace which the wicked can take away.  
God is the Lord of all the earth, it is fit that all parts of the earth should yield him some tribute of souls. There may be seven thousand and one in one part of the earth; but alas, what is seven thousand and one in one part, to scarce one of seven thousand in all the other parts: Sure I am, God's flock is but a little one; all the rest are enemies. Whoever are the enemies, great is their enmity; and proportionable thereunto, their cruelty.  
Whoever are the enemies: for there are enemies without the pale of the Church, and there are some within. Some without. There are, that hate the Church, the seed of the Serpent, their father's own brood: Ye are of your father the devil, saith our Saviour Christ. There are, that mock it; an Ishmaelitish issue: There are, that deride, Sanballets progeny. There are, that rail at it, Rabshekah's race. There are, that curse it, Balaams' brood; All seek to destroy it.  
There is no agreement between good and evil: Neither of which can subsist in any part of the other: Meet they may, but not unite: There is nothing good which is not wholly so. The least defect changeth the title. Thus stands it also between truth and falsehood: Truth is but one, it hath no subsistence but in itself admits of no agreement with what is not one with it. Look then what difference there is in the nature of the things which are entertained; such difference there is in the affections of those that do profess them.  
Religion is the surest tye of love: where this knits not the hearts, there can be no perfect Union. A seeming truce there may be, but no true concord. It is their Religion (true or false) which all Nations of the world believe themselves most engaged, both to defend and propagate. When this comes into competition, that spurious concord which is knit by secular respects, like some goodly Fabric founded upon the sands, is suddenly overthrown with every puff of passion or misprision. Enmity grounded on difference of Religion, may be lulled asleep by some secular interests, but cannot be extinguished: If the cradle be not continually rocked, it quickly wakes; like a fire which hath some while lay smothering under the pile, breaks forth ere long more violently into a sudden flame.  
If disagreement in m●tters of faith causeth enmity, the more contrary one faith is to another, the greater is that enmity. The world ha●● embraced three, and but three several Religions; the Jewish, Christian, and Mahometan. The Jews expect their Messiah yet to come, who with great state and glory, shall subdue all Nations to his Sceptre, and reign gloriously with them upon the earth.  
The Mahometans have their Saviour already come; and shall come again, and receive them into a paradise above, to all fleshly delights: Wine, and Women, Music, Banquet, and all things that delight a sensual and brutish appetite.  
Neither of these are so contrary the one to the other, as the Christian is to both; teaching against the one, that the Saviour of the world is already come; whose Palace was a Stable, and his Couch a Manger; whose Crown was Thorns, and his Sceptre a Cross; whose Revenues was poverty, and his State humility; whose Sword was his Word, and his conquest Dying. In a word, whose Kingdom was not of this world.  
Teaching against the other, nothing but spiritual joys, and incomprehensible consolations in the glorious vision and fruition of God.  
Go to now, O thou Christian, go to the Jews first, and tell them, You are a faithless Nation; your Messiah is come, and ye have rejected him, and with cruel hands have crucified the Lord of life; and therefore your expected felicity is turned to misery●your glorious reign over all Nations, to a no less strange, then sad dissipation over all the earth; and your carnal security, to spiritual confusion: Wilt thou tell them this, and not expect their enmity?  
From the Jew, go to the Turk, and tell him, abused Musselman, your Prophet is an Impostor, his law, a lie, the carnal delights which he has promised you, will turn to unutterable dolours of soul, his beautiful women into misshapen hags, your harmonious music, into hideous howling; and your delicious fare, into surfeits of woe and bitterness. Wilt thou tell him this, and not expect his enmity?  
2. But secondly, There are enemies within the pale of the Church too: It is not (saith David) an open enemy that hath done me this dishonour, for than I could have born it: But it is thou, mine own familiar, we walked in the house of God as friends, etc.  
A stab from a friend, wounds the heart deeper than the body: while the body weeps in blood at the stroke, the soul bleeds in tears at the unkindness: Brutus received a greater wound from Caesar than he gave, and Caesar a greater wound from Brutus then his weapon, when he cried, & tu fili Brute!  
That misfortune doth most amaze, which we do least expect; and those injuries do most trouble, which we least deserve. No sight so uncouth, as to see children pierce those Breasts which gave them suck. Good milk turns to bad blood in a wicked heart. The juice of the same Flower which becomes honey in the Bee, converts to poison in the Spider. Corrupt affections abuse the greatest blessings.  
O dear and sacred Mother! My soul shall weep in secret for thy ungrateful sons: these Birds had not pecked out thine eyes, hadst not thou brought them out; nor kicked against thee▪ hadst not thou fed them full of such excellent viands of knowledge, which thus puffs them up. Hast thou purchased such a pure Reformation for them, from that adulterous Synagogue of Rome, with so much blood of thy dearest children, that they should turn their weapons into thine own bowels, to seek for a new one there?  
There are sure some crudities in their illdisposed stomaches, that have turned the wholesome food of the Church into these venomous practices: My Meditations have suggested four.  
1. Scrupulosity. 2. Envy. 3. Ignorance. 4. Ambition or Pride. Upon which, these four Beasts in the Text do act their enmity against the Church: Scrupulosity sets forth unto us the Beast of the reeds: Envy▪ the Bulls: Ignorance the Calves, and Pride the men that delight in war.  
Scruples are the reeds: the Beast that lurks in them, is a peevish spirit: which thence takes all occasions to prey upon the peace of the Church. Every blast of wind shakes the bending reed to and fro: every idle scruple staggers the unsettled humorist in his obedience. Were these doubts the zeal of a well meaning mind, there might be place for pity, though not excuse. Ignorance hath no praise, but what it gains by yielding. There is safety in the greater and less degree of knowledge, whiles the middle sort lies open to all assaults. The greater doth surmount all captious apprehensions: the less, out of conscience of its own weakness, submits to the guidance of more able judgements: while the middle degree finds force enough to lead them into many labyrinths of doubts, but none to conduct them out.  
But if their hearts be not as faulty as their heads, there is the spirit of meekness to restore, whom the spirit of error hath misled. 'Tis the Beasts in the reeds that marreth all. A peevish spirit in a scrupulous conscience. When love of contention would seem desire of assurance, every straw seems a block▪ How many foolish doubts are proposed, wherein nothing is discovered, but the weakness of him that raised them. A weak brain, and a wilful heart, commonly go hand in hand: The one gins the quarrel, and the other maintains it. To endeavour their conviction, in stead of quenching the fire, does but blow the coals: Where satisfaction is but pretended to, it is never received; or if haply▪ really intended, yet if not received, suspicion is but augmented; in either case, further dispute doth more exasperated than reclaim. They fear in arguing nothing but present contradiction, which though they cannot scape, they will not acknowledge; and though they cannot divert conviction, as usually they do, by starting to some other matter, if they cannot (I say) divert conviction, they yet will smother it in an outbraving contempt: A perverse generation, which will not open their eyes to see a truth, which either they do not know, or not affect: Nothing can silence them, but either their own confusion, or else the Churches. And this is the first, the beast of the Reeds; a peevish spirit in a scrupulous conscience.  
The second is Envy, herein fitly emblematized by the Bull; for who can stop an enraged Bull? And who can stand before envy? saith the wise man, Prov. 27. Nothing is either more mischievous or lasting, than enmity, whose foundation is laid upon envy.  
First, where envy is, there is confusion, and every evil work, saith St. James. It is impossible they should be good themselves, that malign others for being so: or, that grieve, not because themselves want, but that another hath: Not because themselves are evil, but because another will not be so too: Mischief must needs be their greatest delight, whose greatest grief is another's good,  
Neither is it more hateful for its effects, then for its continuance. An injury may be forgotten, where sufferance makes not the offenders more insolent. But envy never ceaseth, because that ceaseth not which occasions it. Will you see one of these envious Bulls? You shall find Zedekiah with his iron horns, bellowing out defiance against Micaiah, in the voice of exprobration: Which way went the Spirit of the Lord from me to thee? How hath innocence and desert been batted by the savage Bulls of these times? Goring the sides of their reputation with the horns of misprision and detraction: And like that elder brother of theirs, the forenamed Zedekiah, blaspheming the Spirit of the Lord, by ascribing thereunto the acts of that spirit, that lusteth unto envy. But more of these in the proper place. Let this suffice for the second ground of their enmity.  
The third is ignorance, discovering its self in the Calves of the people. Calves you know are but stollida animalia, silly creatures, do but follow where their Sires do lead them. Those Calves of the Jewish Nation, had never cried up the Lord Jesus to be crucified for a seducer, had not themselves been seduced by those envious Bulls, the chief Priests and Scribes, who persuaded the people to ask Barrabas, and crucify Jesus. I witted now (Brethren) that thorough ignorance ye did it, or else you would not have crucified the Lord of life, saith St Peter. Ignorance is the mother of all mischief, whatsoever it be that leads it, miserable are the effects thereof.  
Sometimes it is lead by passion, which oversways the judgement. Nothing doth more unman us, than this vice: a violent passion of grief at the prosperity of the wicked, transported even David himself, almost to condemn the generation of God's saints: his own testimony shall be our warrant; So foolish was I, and ignorant, even as a beast before thee. Another fit of furious zeal (for zeal is but a passion, if it be not according unto knowledge) inflamed Saint Paul to a bloody persecution of God's Church.  
Sometimes it is lead by affection, which blinds the judgement. Great affection is subject to great deceit: It first believes a possibility of that, to the liking whereof it is enchained: then strains the wit to find out arguments to prove it as possible, as pleasing: The possibility of it thus fancied, begets a conceit that easily clothes itself in a contented error.  
Sometimes ignorance is lead by self conceit, which seduceth the judgement. The conceit of knowledge, ruins almost as many as the professed want of it: How many had been better taught, if they had not thought they needed it not? How many had been happy, if they had had more knowledge, and less opinion of it? Knowledge puffeth up, saith St Paul, but that the conceit of it only should do so too, is not more lamentable than usual. Busy ignorance is ever accompanied with an opinion of wisdom.  
Nor do such more offend in the opinion they have of themselves, then in that they have of others: They have a bad opinion of all that flatter not that good one they have of themselves: Corrupt minds hate those that love not that which they like in themselves. This is another ground of that enmity that springs from ignorance. Let's see a fourth.  
Sometimes it is lead by a prepossession, which prevents the judgement: There is nothing more dangerous, than an hasty admittance of any thing into our allowance: What hath once won consent upon the Will, is hardly removed. Deliberation presupposeth doubt, and tends to choice; where choice is made, and we are already resolved, deliberation is excluded as needless; and the error is both swallowed and digested, ere the truth is proposed; and when it is, it is rejected: for prepossession begets affection, affection is impatient of contradiction: where we love to retain, we love not those which would dissuade us from it, that's another.  
Sometimes it is lead by self-interest, and that corrupts the judgement. If godliness be great gain, as St Peter saith, what are they that make great gain out of their godliness? A man may possibly reap secular advantage by that service which he does for God: but not greedily affect it, without the just censure of guilt. Abraham would not be made rich by the King of Sodom. Either greedily or unjustly to heap up profit to themselves in the prosecution of God's service, is an undoubted argument that it was their own benefit, and not God's glory, that gave first motion to those endeavours; although the desire of gain may so blind the eyes, and pervert the judgement, as to deem the service will acquit the guilt of those corrupt affections. Saul had never impleaded the intent of sacrifice in the reservation of the Amalekitish , had it not yielded him some hope to wipe off the guilt of his disobedience thereby. And although I dare not affirm, yet I dare suppose, that his words did but speak his thoughts, and yet those thoughts gave no diminution to his sin, because it was an evil eye first conveyed the motion of that service into his heart.  
When men make self-interest the sphere of their actions, they neither see, nor understand beyond it. And therefore St Paul made selfseeking one character of the Church's enemies: All seek their own. The primitive Christians did justly glory in the community of these outward things, as one evidence of their integrity. If this community did first help to support the Church, for aught I know (so far as it pleaseth God to permit) self interest may help to pull it down. These are the five grounds of that enmity which springs from ignorance.  
The fourth general ground is pride, which sets forth the men that delight in war. The analogy holds in this: Other sins hate the light, Pride only loves to be seen: The commission of other sins is attended with shame, perhaps we are humbled for them too, Pride only delights and glories in itself; as therefore pride delights in its own enormity, so do they that delight in war, glory in their cruelty: sober minded men wage war out of necessity, and have peace for their end, bloodthirsty and deceitful men raise war for delight, and have tyranny for their aim. It is a prodigious pride in the hearts of these men in the valuation of themselves, that think the blood of others a price low enough for their ambitious ends: But all may not aspire: there is also a spiritual pride, which as it is more epidemical, so is it more destructive to men and Religion: Both the knowing are infected with it, and the ignorant too: It befools both, and by a strange kind of working, it makes the knowing more learnedly ignorant, and the ignorant more opiniately knowing; In both, it works a delight to disturb the peace of the Church.  
In reference to the first: There is nothing more dangerous than knowledge without grace, humility, and charity. The greatest heresies have sprung from the deepest wits. Thy wisdom and thy knowledge have perverted thee, saith the Prophet Isaiah. Knowledge is good, without which the mind is not good, saith Solomon: but it oft proves bad, because they are bad who use it. Those reaches of the brain, which tend not to unity, are the buds of fury, not discretion; and argue more a love of contention, then desire of Reformation; whether it be in opposing established truths, by straining the wit to find out how reason might back their disaffection to them, or else, by forging of errors, by casting a fraudulent show of reason upon those things which are indeed reasonless: Either way yielding an equal glory, stirs them up to show the bravery of their busy spirits. And there is no ignorance so mischievous as perverted knowledge; nor doth Pride work only upon the knowing, but upon the ignorant also: Sometimes by arrogating a conceit of those abilities, which as far transcend their capacities, as their conceit transcends their abilities. The men are in a dream, conceit is no more, but that's enough to beget a faculty supersentiendi; by virtue whereof they are able to teach their teachers: if these were as forward to learn, as they were to instruct. Sometime again, by condemning all they cannot understand; and contemning learning, because themselves want it: as if (as that Oracle of humane wisdom did once observe) reason were the only enemy of Religion, and childish simplicity the mother of ghostly wisdom. Thus doth their practice justify the wise man's constant asseveration, by pride only cometh contention.  
Thus have I shown you that the Church hath enemies both abroad and at home; and the grounds of that enmity: A word of their cruelty, and then I will show you what Beasts they be.  
We can as little expect, as find mercy at the hands of the professed enemies of the Church: Their Religion doth as much commend, as their inclination excite their cruelty: But that the waters of the Sanctuary should be turned into blood, is the astonishment of Angels as well as men. Oh that the blood of the Covenant God made with men, should be turned into a covenant of blood, the engagement of Christians to devour one another! A Turkish cruelty befits them, who have practically translated Christ's Gospel into Mahomet's Alcoran.  
Nor does the retained name of, and profession of Christianity, serve to any other end, then that by seeming religious, they may be more securely malicious. Agreements in some points, does but heighten the hatred occasioned by difference in others: False zeal transports them, fury knows no mean; doth neither fear, nor is satisfied with revenge. Like as we see in some sudden tumults, where there is store of pates, there is store of confusion; in which, while any one breaks forth into outrage and mischief, emulation and desire to seem no less zealous than he, prompts the second to act the like, or a greater mischief, till some few hands hath conveyed the example to all. So likely, when difference of opinion causeth difference of affection, it breaks forth into all hateful effects; the heart is inflamed with malice, that kindles the tongue to all bitter invectives, hateful revile, terms of reproach, envious detractions, causeless slanders, false accusations. The tongue summons up the hands to acts of violence, and hasteneth the feet to shed innocent blood, till at length all the affections join in the conspiracy, and help to set forward the mischief: love to their errors doth excite them, hope to prevail doth encourage them, passion precipitates them, and fear suggests necessity upon them, to go on, where nothing but ruin is expected in desisting: for that Religion being a matter of highest concernment, the undispensable prop of States, the opposers thereof expect no favour, if success in the defence thereof prove answerable to the endeavours; and it is usual to show no mercy, where we expect none; much less to expect any, where we have showed none; they must be cruel.  
Thus far of the proposition raised from the general scope of the Text. I must now produce the enemies themselves, and will first draw them up, and show them in a full body, and then set them in their several stations.  
First, the Beast of the Reeds are a certain sort of people, that undermining the peace of the Church by a feigned show of holiness, these heap up Teachers to themselves, who make a breach in the quiet state thereof, and are the Bulls of the Text: who by bellowing out reviling reproaches against the ecclesiastical policy, beget the Calves of the people, who confusedly run to their assistance, who arriving at the very point of bringing their long endeavours to a wished period, up starts a fourth sort, the men of the Text that delight in war, I mean, this spiritual warfare, in whom alone (thanks be to some Romish Jesuits for it) the art and policy of the other three do jointly meet: As first, pretending as great, nay, greater show of holiness. 2. Arrogating better abilities of teaching by inspiration, and yet as very Calves as the rest; and these like Jehu (though not in act, yet in desire) march furiously on, beat down all before them, snatch the power out of the others hands, beat down Churches, disannuls all Orders, overthrows all Ecclesiastical policy, confounds Religion, and delight in it too, and glories in their mischief. Thus have I shown the enemies in gross, observe them now in their particular ranks.  
1. The Beast of the Reeds, some translations read, a company of Spear men; the word in the Original reconciles the reading: It signifies both a company, and a Beast, say Expositors upon the text. If we translate it a company, it imports a rank of men, armed with Spears, made of a certain kind of Reeds: Spears were in use in David's time, they used then that weapon to gore the sides of his mystical body, with which a wretched caitiff pierced the side of his natural body, John 19 34. But if we refer the sense to the signification of a Beast, it denotes some perilous beast, which out of the covert of their reedy thickets, attends the opportunity of their desired prey, the specification of these other Beasts in the text, prompts my inclination to this sense. What manner of Beast this should be, my former reading determines not; Our Christian Seneca out of Cassiodor●, conjectures it a Lion, Leones canneta reliquerunt, saith he. Give me leave to add Pardus unto Leo; If Leones, Lions, for their proud insulting; Leopardi, Leopards, for their cunning insinuating. The great Naturalist observes it of this beast, the Leopard, that being by nature endowed with a sweet odoriferous scent, but of a formidable aspect, will hid itself in some secret place (what better than a thicket of reeds?) for otherwise, the ugliness of its shape would more affright, than the sweetness of its scent allure: the terror of its sight being thus secured, his sweet savour and scent allures other Beasts to the place, upon whom, when they come within the compass of his reach, he seizeth thence upon, as his desired prey.  
Your thoughts cannot fall besides the application. The Hypocrite is this Beast. A generation of such beasts have made this age infamous to all posterity, who cloak their mischievous intent under a show of sanctity. Holy semblances, religious protestations, pretences of Reformation, are the sweet allurements, whereby they attract the hearts, and steal the affections of the silly Calves; whom, when the pleasing savour of these Saintlike professions, have drawn into an engagement with them, they make the instruments of their own thraldom, and the Church's ruin. As the Devil did of old, so still his ungodly imps, betray others to the guilt of evil practices, by faming some good to be reaped by it. There be many secret reaches in the mystery of iniquity; they pretend good, when they act evil; and intent evil, when they act good. Crafty and subtle men seem always good, that they may be once bad to purpose. All operations tend to some end: It was an aim at an higher degree of perfection, that first occasioned sin in the world; and the greatest evils are still occasioned by pretending it.  
When men appear so good, and are not, they must have some evil end, or else some ill intent: The first thing they conceive withal, is glory and applause: Who take upon them the semblance of doing like Saints, but are not, although they stand condemned of themselves; because they know how to be good, and are not: yet men usually dare not think them to be bad, whom they see know so well how to be good. Glittering pretences dazzles the eyes of men, God only judges of the action by the heart, man of the heart by the actions. When as therefore God hath placed majesty as well as beauty in the face of Virtue, that where the one cannot allure, the other may enforce respect: Hence it is, that wicked men admire and reverence that power of godliness, which yet they deny to practise; and vainglorious men practise that godliness, the power whereof they yet deny: coveting more to be honoured for it, then bettered by it▪ So glory is the first.  
Self-interest is the second. Religious they will be, an't be but for the benefit they receive thereby. Saul will be devout, that he may preserve such goodly ; he will keep them to sacrifice to the Lord: some perhaps to God, but most to his belly. The people of Sichem's country will enter into the covenant of God with Israel, on condition that Israel's substance might be theirs, Gen. 34. 23. It is the hateful practice of these times, wherein the increase of knowledge hath been the bane of practice, to pretend Religion, and intent Promotion: But God and Mammon cannot dwell together. Religion was never the principal end of those undertake, where they that manage the cause, thrive so fast upon it, and grow more rich, than they were before devout. A rich man may be truly pious, but they are justly suspected, who so greedily work riches out of piety: the blessing is promised to them that lose all for Christ, not to them who gain all by him. It is very hard for a rich man to enter into the Kingdom of heaven, but it is harder for them that make themselves rich by pretending to it. They can expect no reward from God, that pay themselves so well for the service they do for him. Self-interest then, is the second end.  
But thirdly, Will you see the very Devil in Samuel's Mantle? Here comes malice and mischief under the cloak of piety too. How often hath malice wrought out its own satisfaction, wherein the pretence hath been only zeal to Religion? How often have men, by how much the more they have pretended service to God, by so much the more injurious violence have they harboured under that pretence, to prosecute their dissenting Brethren? They that dare rob God of glory, less care what outrage and mischief they do to man, so they may do it with credit, advantage, and safety. And although to a more vigilant observation, hypocrisy is seldom without those practices, without which we should not know it to be hypocrisy, God permits them to go so far, that till by their fruits they might be known, yet vulgar eyes sees not the malice and mischief that is palliated under such specious and plausible insinuations. I had almost said, that mischief is ever intended by specious pretences, which are ever assumed for the effecting of it. And the gall of this bitterness is, that this mischief is not to be diverted, either by lenity, or benefits, or by wisdom: First, not by lenity; for if they think they do well, (as many of the seduced Calves may do, like those in Jerusalem, who followed Absalon in the simplicity of their hearts) upon this account, they think toleration of them, to be an effect of that awful regard which is due unto such pretensions, and not of lenity: which gives more encouragement to proceed, then works any relenting submission. Or if the spirits either of malice, or of contention, or of the world employ them, as without doubt one of these spirits does the Bulls of the Text, forbearance then does but serve for an incitement more contemptuously to provoke. Secondly, The mischief is not to be diverted by benefits; sor that advantage is always greater, which they hope to gain by successful commotions, then undeserved favour. Lastly, Not by wisdom, for strong pretensions, if they win not belief, yet they make even wise men suspend their judgements; if they draw not help, yet they make men that they do not oppose. And to be sure, hypocrites put not off their counterfeit shape, till they have so far advanced their intended wickedness, till it be past redress. Nor do they receive discouragement from the discovery of a few more piercing eyes, for, for the most part, men are generally either ensnared by it, or else amated; either engaged to help, or resolved not to oppose; and who are backed with the assistance of many, fear not the power of a few. In a word, there is nothing more easy then to be successful, where men dare make Religion a cloak for their wickedness, and dare allow in themselves, violation of oaths, and the perpetration of any unjust and ungodly actions, that may promote their designs. And these are the first rank, the Beast of the Reeds. Rebuke, O Lord, the Beast of the Reeds.  
The second is a multitude of Bulls. The effects of the rage and brutish qualities of these beasts, are found in none more eminently, then in a sort of factious Ministers, who creep into the Church of God, and occasioneth this sad confusion of it. The Pastors are become brutish, saith the Prophet Jeremiah, chap. 10. 21. Brutish is a general term, set down to express the various effects of their cruel dispositions, which are not to be comprised in any one particular word. Hence it is, that for the waste they make in the Church, they are called Boars, Psal. 80 for their factious Schisms, Foxes cubs, Cant. 2. 15. for devouring souls, they eaten called ravening Wolves, Mat. 7. 15. for their poisonsome malice, Serpents, and Vipers, Mat. 3. for their greediness, dogs, Phil. 3. 2. for their bloody persecution of their Brethren, they are called Bulls of Basan, Psalm 22. 12. which Psalm is a Prophecy of Christ, the principal actors of whose death, were the chief Priests and Scribes▪ to this Beast the text resembles these their Successors. Bulls, especially if enraged, are fierce, headstrong, mad, they roar, spurn, scrape up earth, traverse the ground, exalt their horns, breath out fury, and scorn all opposition whatsoever. Such are the qualities of those factious and schismatical Ministers which did infest the Church▪  
First, They are fierce: Men of lean abilities, what they cannot attain by desert, will endeavour by faction; and it is easy to find exceptions, when we resolve to oppose: what a numerous issue did they pretend burdened their weak and tender consciences? but all begotten by envy, upon misapprehension; but how weak soever their exceptions be, they are violently insisted on: What bitter invectives did they froth out against a few innocent Rites, and things of unimporting consequence, in comparison of those many horrid blasphemies, heresies, and frenzies, that have hurried so many thousand souls since to hell and damnation? Every fancied dislike transports them into rage and fury; they are all on fire in detestation, though the things that incense them, carry no other blame, but what their misconstruction gives them. Their hands and their feet speak as loud, as their tongues, saith the Wiseman, Prov. 6. 13. as if there were as much sense in the noise of the one, as in the voice of the other: The less reason they have for the disturbance they make, the more would they seem to have; they would have the bitterness of their malice, evince the betterness of their cause; and the vehemency of contending, prove them to have some great reason for the doing that, which indeed shows they have neither reason nor Religion: An indiscreet passion in all strifes, either imports some secret guilt, or else betray us to it.  
Secondly, Nor are they more furious than headstrong. There is no tyranny like to that of a slave, whom villainy hath set a cockhorse: Nothing can divert him from that mischief which he hath once resolved; so it is in the Isle of Man. When corrupt affections have enslaved the judgement, it is to no end for the captive to give a Law to the Law to the conquerors, which will admit none. When the affections which are the servants to the superior powers of the soul, get the mastery, they commonly beget an invincible resolution not to alter our persuasions: Shame will not permit them to yield, whom desire of glory caused to contend▪ The more zeal they have shown in a wrong cause, the more ignominious would their conviction be; and consequently, their resolutions more engaged to persist. The Church must be pulled down, to make up the breaches of their reputation. Nothing is more terrible to contentious spirits, then to read their own shame in the suppression of mischief fruitlessly attempted: Reputation must maintain what ignorance did broach. To mis-apprehend, denotes a man. 'Tis headstrong persistance that degrades him into a Beast: Silliness and stubbornness fattens them in that Bestiality.  
3. In this fury and obstinacy, they outrun their wits: a violent prosecution of their religionated designs of mischief, transports them into ridiculous fits of madness: The Prophet is a fool, the spiritual man is mad, saith the Prophet Hosea, chap. 9 7. what is folly but a tame madness? What is madness, but a raging folly? The fool rageth, and is confident, saith the wise man: mad conceits, mad gestures, mad practices, make up these mad Bulls.  
1. Mad conceits; They run to hell, and say they are going to heaven: They practise the Devil, and say they are taught of God so to do. They confound Religion, and say they restore it: Sacrilege they would christian in blood with the name of devotion; their confused and incongruous intermixture of the different parts of prayer, vain battologies, yea unsavoury nonsense, they conceive for method, the direction; for matter, the immediate dictates of the holy Spirit; and many such like mad conceits they have.  
2. Mad gestures; Staring, grinning, gnashing, tossing themselves, this way, that way, up and down; thumping, beating, stamping, and the like; these they deem the becoming deportments of holy zeal, and divine ravishment.  
Lastly, Mad actions; Like him who took up a stone to beat off a fly from his neighbor's forehead, which knocked out his brains: Or like that other, that to shave the hair, cut off the head. I need not speak the application. O once most glorious Church, now mended into ruin! O monstrous Reformation! But the proper work of such frantic Bulls, They are mad.  
Fourthly, They are roaring Bulls: With what strained throats do they stunned the giddy multitude into wonder and seducement? What Civil Atheism do they bellow out against that Authority, to which the Law of God, and man, and themselves had subjected them? With what impetuous clamours do they blaspheme God into an engagement with them, by chalging a protection from him, in their sacrilegious and unjust proceed? As if they would levelly heaven with hell in the allowance of their practices. With what loud clamours do they cry up the Lord Jesus into a pretended Throne, prepared for him in the F●rge of their own fancies? With what swelling words of ostentation, would they deify their Cause, with a presumptuous Warrant of its happy success? To whom the Proverb hath happened true, None more shamefully deceived, than those that thought themselves most confidently assured. Lastly, How do they thunder out damnation against all opposers of them? For they are roaring Bulls  
Fifthly, They scrape up earth. No far-fetched emblem of these spiritual Bulls, in their greedy scraping up these hardened clods of white and red earth. The desire of wealth and preferment, hath tanght them to be religious. God must be beholding to Mammon for the service these men do for him. They have prepared Christ Jesus a Throne, but they will be paid well for the setting it up. Wicked men hold that Religion best, which they most thrive by; nor will set up any, but by what they may: They had not that preferment which they desired, but considered not they desired that which they deserved not; and it is not so easy to counterfeit Learning as Religion. What? Are they so good? and yet so covetous? Surely these men are the only men that have got a way to reconcile God and the world together.  
Sixthly, They exalt their horns: They are as proud as covetous; a pair of sins that usually go hand in hand, saith pious Bernard. There is nothing so hateful as a proud Priest; because the holiest Calling makes the greatest sinner. Pride was first begot in Heaven, by the reflex of an Angel's understanding upon his own excellency, and it still aspires to an eminency in eminency in them, who profess themselves most heavenly. Holy semblances hath set upon them an high esteem in other men's opinions: Self love doubles it in their own. True piety humbles us; It is no marvel if their feigned piety puffs them up in a proud estimation of themselves, they despise others: Come not near, for I am holier than thou. With what a scornful eye do they look upon those, who have not learned an high estimation of, and a due submission to them, as the only supporters of Religion. Surely Saint Paul when he said, Let every one think others better than themselves, spoke not to them who make a proud contempt of others, all the arguments they have of their own excellency:  
Seventhly, They breathe out fury: In what bloody characters do they write the evidence of their pride and covetousness? What they cannot attain by the sword of God, they will by the sword of Gideon: who ever knew error not accompanied with violence and cruelty? They sow Sedition, raise tumults, rend the Church, and run to violence for security. They more fear the power of men, then of God; or else they would never seek to secure themselves from the one, by those mischievous practices, which doth more incense the other.  
Lastly, Like enraged Bulls, they break thorough all opposition; for what can restrain them?  
Can persuasions? No; for reason can never persuade them to desist, who had no reason to attempt, but hope to prevail. They who have no reason but their Will, will hear none against it.  
Secondly, Can Conscience? No; for they will not fear to commit sin against their Conscience, who dare to pretend Conscience for the sin which they do commit. That Conscience which will for its own end patronise some sins, to advance those ends will act any.  
Thirdly, Can Duty restrain them? No; for while they pretend to higher perfection than is taught in the Church, they forget to acknowledge that degree whereunto she hath brought them; and are more ready to quarrel at her defects, then to reverence her graces, as if those might better justify a separation from her, than these challenge any thankfulness or duty to her.  
Fourthly, Can Laws restrain them? No; for the use of Law is not to persuade, but to enforce: But their Conscience, they say, may not be forced. A true principle, but they may either ignorantly apply it, or else maliciously: Though the coercive power of the Law hath no just dominion over the Conscience, yet may not every silly pretence of Conscience be obtruded, to render the power of Laws of none effect. They ignorantly apply it, who make those things matter of Conscience, upon which the Conscience has no immediate influence; as certainly it cannot have upon things which are not directly prohibited by God's Word. Where obedience is required by lawful Authority, wherein yet, a man doubteth whether he may obey or not; that man cannot without sottish ignorance, be said to be persuaded in Conscience that he may not obey, unless he can produce some just prohibition from Scripture, of the things whereunto his obedience is required. Or secondly, They may maliciously apply it, and often do so too, when 'tis the Authority that enjoins them, that doth more distaste, than the things enjoined. In vain shall they complain of severity, that do all they can to provoke it; but in the mean time, whether they apply it ignorantly or maliciously, they make no Conscience to violate those Laws which they pretend would force them against their Conscience.  
Fifthly, Can shame restrain them? No; for the fear of that can never deter them, which they presume shall never happen, especially where there is certain shame in desisting, and a conceited assurance both of gain and glory too in proceeding: Powerful arguments both, to win upon corrupt affections: For some will be always found to commend those attempts, that are by never so wicked means crowned with success.  
Sixthly, Will a personal Oath restrain them? No; for an Oath, which is a most sacred thing, cannot partake of any thing which is evil, Herod sealed his promise with an Oath, but that Oath had no obligation from the strumpet's demand. If Herod had broke that Oath, it could not have made him perjured; because no Oath can bind to an unlawful action. Whence they may have argued, that they may safely renounce that obedience, though by oath engaged to it, which an after new light hath discovered to be contrary to the power of Godliness, but if this new light be nothing el●e but either 1. A settled resolution to do what we have a mind to. Or, 2. Some violent prevailing fancy, that hath stole first upon our affections, then upon our judgements. Or 3. A strong persuasion begotten by private ends, and received growth from false principles. Or 4. Diabolical Infusion; for it must needs be so when injurious, malicious, and apparent ungodly practices are used for the promotion of pretended piety; if it be (I say) any of these pretty Images (which this new light hath insinuated into these men) disguised under the name of Conscience, what shall become of them? What will they do? when they shall lie under the stinging lashes of a guilty Conscience, and the either dreadful apprehensions, or unsufferable strokes of divine wrath and indignation, both for their own breaking through the sacred tye and band of a just, lawful, ancient, solemn, and holy oath, and cancelling all other bands of Religion and Reason; but also, as if men did not run fast enough to hell and damnation before, for that they should hold forth this light to others, to make them run the faster.  
Seventhly, and lastly, Will a National Covenant restrain them? No; for that Covenant which they entered into for self-ends, it failing to effect those ends, they will as readily break, and (if they can) work their desires into fruition by any means, though never so contrary to that League, or any part thereof: Who fear not to take an oath contrary to God's Law, will not fear to break, if contrary to their own, not so much as unlawful, but as invalid: Not, out of conviction that they ought not advance their own ends by it, but out of vexation, that they cannot.  
Thus have I shown you the Bulls of the Text. Now let us see the Calves of the people, whom they misled in their trains of error. They cause my people to err, by their lightness and lies, saith the Prophet. There are no such plagues to a Commonwealth as seditious Priests. The infection of error is worse than the guilt; it no sooner finds approbation in one, but it borrows his persuasions for entertainment in another. But keep we to the Bulls, the grand ringleaders of all; how many pernicious Tenants have found both allowance and entertainment in vulgar minds, from the authority of them, whose positions they have found to jump with their own affections and private ends, whence proceeds an admiration of their persons for advantage sake, as the Apostle speaks, which comes at length to a belief of the infallibility of their positions in all things, whom they find uncontrollable in some, and remarked for men that pretend to a greater measure of sanctity than others. Now when these begin to make a breach in Church, those incitations against▪ the present state of things, never want favourable audience, which have prepared their way by the opinion of their holiness from whom they proceed: with what spongy souls do these poor Calves soak in these waters of the Sanctuary, which their applauded Teachers have either ignorantly or deceitfully corrupted, to intoxicate them! They are first induced to believe, then to defend; and the bold predictions of success from the Zedekiahs of the times, and a mischievous confidence in the swelling numbers of their partisans, giveth them encouragement to all acts of violence and outrage. Wicked men ask no leave to do, when they find their hearts in their hands; I mean, their power answerable to their will: And now travelling with the pangs of a false zeal, they fall in labour of a monstrous Reformation: Religion, and Liberty of Conscience, are made the grounds of their quarrel. An easy persuasion wins the assistance of the Vulgar to those attempts, whereby they are taught to believe, they shall at once do service to God, and right to themselves. But hear, O ye seduced Calves of the people! It is the show of goodness that maintains sin in the world: The world could not be so bad as it is, if all that were bad in it did appear so. These Bulls could not have trained you on to these acts of violence and outrage, but by dissembled piety: but you must know, it is almost as great a crime in matters of Religion, to be deceived, as to deceive. God will require your blood at their hands, but you also may die in your sins; and when you are in hell, it will be no case to you that they are more tormented. There is nothing more pleasing to the Devil, then to see his malice against the Church, to triumph in your folly and misprision. It was once piety to build Temples to the public service of God, and is it now piety to pull them down? Did you pretend to fight for Religion, to keep it from the violation of others, that ye might commit a rape upon it yourselves? But alas, the wound is incurable; Here is no room for expostulation; let us therefore see in a word the Religion this many headed monster hath hatched, and the liberty of conscience they would have: These also having their particular aims, either secular advantage, or desirous to pass for men inflamed with a godly zeal, or rather led by both together, for they have learned this art from the Bulls, their Sires, to have reconciled gain and godliness, profit and zeal; profit pricks forward zeal, as provender does the Ass, and their zeal countenanceth them in the profit they get, and then it is piety in them to pull down Churches, which was once piety to build up: It is pure devotion that consecrates their fingers to the committing of sacrilege: It is the fire of zeal that kindles their tongues to all manner of bitter invectives, against all kind of Order and Government; It is love to the truth makes them lovers of themselves in standing for it: It is hatred of sin makes them so malicious: It is separation from the wicked that makes them void of Christian society, and common Morality; and so full of pride, scorn, and contempt: It is fear of maintaining idleness, that makes them so uncharitable: It is the correction of nature, makes them without natural affection: and the rooting out the wicked, makes them unjust: and their liberty of conscience, is the practice of all this impiety permitted with impunity. The sum of all, It's a Religion that will give them liberty to break down all the Houses of God in the Land, and seize upon the Revenues thereof, and tie the Ministers of Jesus Christ to their allowance; a Religion that may give them liberty to commit sacrilege, to speak evil of Dignities, to turn the wicked out of their estates, and invest them in their inheritance: Briefly, a Religion that may tolerate and countenance, yea, and justify them in their covetous, malicious,, cruel, unnatural, uncivil, proud, contemptuous, and uncharitable actions. This is only the Religion and Liberty of Conscience that will please the Calves: In the sweet pastures whereof we will turn them to grass, and come to the fourth rank, The men that delight in war.  
There be five marks of the delight men take in war.  
First, When they attempt it upon feigned causes.  
Secondly, upon frivolous causes.  
Thirdly, When they attempt it against the rules of that faith which they profess.  
Fourthly, Out of pride and vainglorious ends.  
Fifthly, The cruelty with which they manage it.  
Answerable hereunto, there are five things which in the spiritual application of it, will make up these men of blood. Bloody Brains, Bloody Consciences, a Bloody Religion, Bloody Affections, and lastly, Bloody hands.  
1. When it attempted upon feigned causes; There be bloody brained men, who are witty in nothing more, then in picking quarrels. It was a wise argument of a wicked King of Israel, concluding a quarrelsome intent in the Syrian King, in the request of a thing beyond the compass of humane power, the cure of Naaman's leprosy, Am I in God's stead, that he should seek occasion against me? The Syrian did not, but the conjecture yet was grounded upon good reason. There is a generation, saith Solomon, that seek rebellion: that is, do all that they can to provoke, that out of enforced justice they may seek occasion of revenge: and then like Jonah, they dare outface God and his word, that they do well to be angry. They seek offences, that they may commit them: and oft time's nothing grieves them so much, as when they can find no occasion to be provoked; which when they find not, they fain; if they meet not with, they make: What black comments do they write upon the fairest actions? All offers of peace they translate into the language of suspicion, and measures others intents by their own guilt. David's piety in talking to them of peace, is but policy in their gloss; they had no mind to believe what he spoke, that had no mind to that of which he spoke; and the preparations which they make to offend him, they pretend but a necessity, to defend themselves: While I speak to them of peace, they make themselves ready to Battle, saith he: but let them subtly insinuate necessary defence, sure enough the preparations they make, show a delight in war. Nor are they more crafty in laying the grounds of their hostile designs, then in managing the prosecution of them. So far as piety may advance them, they can counterfeit innocence, while they oppress it. But when it comes to gross wickedness, they can both defy and practise it. And this is the first thing that make up these men of blood; bloody Brains, that plot out occasions of commotion.  
The second mark is, When they attempt it upon frivolous causes: Bloody Consciences! Men that out of conscience can make those quarrels deadly, which indeed deserve not to be quarrels: Consciences that can swallow down whole draughts of Christian blood, to the effusion where of a wretched scrupulosity in things of indifferent nature prompted them. Ostrich Consciences, that can digest iron, but not straw. Consciences that startle at doing of what God forbiddeth not, but without remorse or scruple, can fall upon those inhuman practices which God abhors; as if a superstitious nicety in smaller matters, could by way of commutation expiate the guilt of such bloody outrages, which needs must damn. These are the second mark.  
3. The third mark of the delight they take in war, is, when they attempt it contrary to the rules of that faith which they profess. Bloody consciences beget a bloody Religion. Christ will own ●o Religion, but what is christened in his own blood; It is the devil's (of whom Mahomet learned it) that is dipped in the blood of men. Our Saviour came indeed to bring a sword, but Peter must not use it. Hear O ye Christians! mistake not your Saviour, meddle not with this sword. Necessary it is that offences come, but woe unto them by whom they come. Christ came indeed to die, but they were never the less wicked that killed him▪ Can the necessity of his suffering justify that malice, cruelty, and injustice by which he suffered? God bringeth good out of evil, because otherwise he could not permit it a moment in the world, without destroying it: But doth God allow the evil for the good? Permission is no allowance. Or can he make that which is evil in itself to be good? He may not impute a sin to a man, yet cannot but repute it for a sin; he may remit the guilt of sin, but not alter the nature of it: But it seems these men can do more than God, they can legitimate any wickedness, with a fiat from the unerring Court of their own Consciences; for if they cannot, those actions surely which caused the death of Christ, can never give life to his cause. He suffered through injustice for our fakes, but does he require we should do it too for his sake? Oh the mystery of this new light! (for the mystery of it is as dark as the pit out of which it came) It was once, Thou shalt suffer wrong of others for his sake, but now it seems we may do it too for his sake: It was once you shall be persecuted for my cause, but now, we may persecute: It was once, ye shall be killed for my sake, but now we may kill. Nay, so many, the most inhuman, cruel, bloody actions; such, which no generation but this ever did the like; and at which the ears of all posterity shall tingle, have been done, and yet a cause we have can make them lawful; a light we have can justify them: nay more, none truly enlightened, none zealous for the cause of Christ, but such who either act, or side with the actors of them. But O my soul! Come not thou into the secrets of this cause; and by this light, my better, be not thou directed: For that cause, or that Religion which is planted by sedition, watered with blood, that brings forth pride, feeds ambition, maintains sacrilege, nourisheth hatred, malice, uncharitableness, and injustice, and is upholden by lying, however strength of conceit may seduce the judgement, hath no author but some of those wicked spirits, who have broke lose from their chains of darkness, and transformed themselves into Angels of light, that they might range a land, to seduce the minds, and pervert the ways of a people, whose hearts, pride, self love, and self conceit had prepared for their entertainment. In a word, 'tis a wicked Religion, especially professing itself Christian, that dares justify proceed, contrary to the rules of Christ's Gospel, and they are men of brazen brows, and reprobate sense, that shall presume to divide Christ himself, as well as his coat; I mean, to enforce a belief upon us, that he would teach us one thing by his Gospel, and his Gospel another thing by them: Or, that that Religion which tolerates the worst actions, should demonstrate the best Christians: Or, that that Religion which teacheth us to supprese sacrilegious and unjust actions, should tolerate the same actions, though in its own defence, is a riddle to men and Angels. And thus much of their Religion.  
4. When they attempt it for proud and vainglorious ends: Bloody Affections. Pride first bred the quarrel between God and man. Adam would have been a God, before he knew well what it was to be a man; and while he thought to betrothe a Deity, he betrayed humanity; and fell, I had almost said, as much below himself, as he thought to have been above. And there is still a secret pride in the heart of man, that lifts up itself to a secet affectation of a Deity: and therefore as a just and proper punishment, men still as men, aspire to be what they are not, and reaching in their fancies at an higher degree of perfection in knowledge, they disquiet both themselves and others in the pursuit thereof, How did the Arian heresy fill the whole world with war and blood? If discontent first broached that heresy, yet it was pride of heart that brewed it, and stirred up his busy spirit, by inventing some notable novelty of doctrine, to insinuate to the world, how far his competitor came behind him, who was yet preferred to that Ecclesiastical Dignity before him. Of all affections, the desire of being Authors of some new device in matters of Religion, is (if not the strongest) yet to some most pleasing. There are some contentious spirits, that hugely delight to swim against the stream. While the thoughts are tickled with the sweetness of fame, the itch of vain glory presently infect the powers of the soul▪ and there is no man which (if that lovely pair, charity and humility interpose not) but will dote upon the issues of his own brain, and propose them to general entertainment: yea, they will at once both wonder, and be angry, wonder at the incapacity, and be angry at the obstinacy of any that shall refuse to yield that approbation and reception of them, which themselves, the Authors, think them worthy of. Whence springs an earnest desire (and that desire whets the endeavours, by any means whatsoever, to win entertainment for them in the allowance and be●●●f of men; nor do they regard what practices they use to effect it. The wickedness of the means, is guilded over with the splendour of the reputation they hope shall be gained by it: either fear or favour, inability to resist, or affection to defend, strike reprehension dumb, and sometimes blind, measuring justice in the cause, by the sword she holds in the one hand, and not by the balance in the other; but it is not more pleasing to the Authors, as pernicious to the Church. Like as we see in secular interests; No man can rise, but by the fall of another. Every one covets his own advantage, which depending on the destruction of anorher, he seeks it there. So it is here, Error cannot rise, but truth must fall; what the one doth gain, the other loseth; the interest of either, depends upon the ruin of the other; and truth and error never happen to quarrel, but they leave bloody marks behind them upon the body of the Church. But the gall of this bitterness too, is, that when the success of error hath crowned the endeavours of those, whose pride of heart and vainglory gave it birth; the very fruition of their desires stops not the issue: for what is acquired by violence, must by violence be preserved: Heresy would have less guilt, if the defence thereof did not necessitate the addition of more, or at least, the continuance of the same mischief, which the introduction gave beginning to: wherein they are not unjustly said to delight, if not as the principal end of their desires yet as a means for the accomplishment of that end. That's the fourth mark of them that delight in War, attempted for proud and vainglorious ends.  
5. The last mark is, Their cruelty which they show in managing of it. If there be a bloody heart, there will be a bloody hand too. Men would think it vain to be wicked, if they should not make use of their wickedness: whose covetous and other b●●e ends, have carried them beyond the bounds of Law and Equity, care not whither they run: The apprehension of their danger, frights them into all acts of violence, for their security. They think all plot their ruin, that side not with them; and therefore seek their own safety, though it be with the ruin of all. But safety, which first occasioned this cruelty, ends it not. For guilty fear brings malice with it into a wicked heart; when that is eased, this will also be satisfied. So that now disposition causeth cruelty, as well as necessity, and that safety which at first was sought by it, ends at last with a delight in it. And thus much of the enemies, I will briefly touch the imprecation.  
The Imprecation is made up of two terms, but ●f different affection's; ●● is bu● Rebuke the three first; it is Scatter the forth. Whence we note,  
That 〈◊〉 must be proportioned as well to the manner of offending, as the nature of the offence. Circumstances, though they do not alter the nature, yet may aggravate the heinousness of crimes. It is the intent that extends the guilt: and the manner of committing the offence, either shows it capable of being restrained in a wholesome rebuke, or else worthy of judgement in a just dissipation. Rebuke, and Scatter.  
To Rebuke, tends to a possible conviction, that ends with Reformation. To Scatter, tends to an otherwise impossible frustration, that ends with confusion. Rebuke to amendment, they may submit: Scatter to confusion, for they delight in mischief, and it shall happen to them. Imprecations are of a dangerous consequence, they are, I grant, rather to be feared then imitated: yet on the other side, I doubt not to affirm, that as our charity to man commands our prayers to God for the conversion of the weak, and seduced enemies of the Church; so our zeal to the truth and glory of God, may warrant us to pray for the dissipation of the wilful and malicious enemies thereof. The writings of the Prophets are full of these▪ Imprecations. And although St Augustine, a miracle of understanding, supposes those to be only prophecies of what should come to pass, then requests of what they desired; yet his charity herein is rather to be commended, than his sentence in all those to be embraced. For how these words of David (Be not merciful unto them who offend of malicious wickedness) should be reducible to the form of a Prophecy, is not so easily apprehended: Nor that St Paul, when he wished, I would that they which trouble you were cut off; meant only with the sword of excommunication, is not so easily believed, as some would have it. Patience in our own sufferings, is Christian, but when God suffers, it is impious. God suffers when his Truth is persecuted and martyred: when therefore wicked men shall merely either out of feigned scrupulosity, as doth the Beast of the Reeds; or else out of envy, as doth the Bulls, or out of ignorance, as do Calves of the people; or else out of ambition, as do the men that delight in mischief; when I say, wicked men upon no other ground but such as these, shall with bloody brains invent, as did the Beasts of the Reeds, and with bloody consciences allow; and with a bloody Religion defend, as did the multitude of the Bulls, and with bloody affections advance, as did the Calves of the people, and with bloody hands execute, as did the men that delight in mischief, such sacrilegious and bloody practices as these; than it is time for us to say, Rebuke, O Lord, etc.  
FINIS.