The Cure of MISPRISION: Or Selected Notes, upon sundry questions in controversy (of main concernment)▪  
Between The Word, and The World.  
Tending to Reconcile men's judgements, and Unite their affections.  
Composed and Published for the common good: as being A probable means to Cure Prejudice, and Misprision: in such as are not past Cure.  
by R. Junius.  
Woe unto you when all men shall speak well of you for so did their Fathers of the false Prophets.  Luke 6. 26. 
LONDON.  
Printed, by Tho. Paine, for Benjamin Allen, and are to be sold at his shop in Popes-Head Alley, 1646.   

To the Reader.  
COurteous Reader,  
The disease to which this Cure is applied, is epidemical. The hearts of men being anatomised, it will be found, that the grand cause of their alienation from, and opposition unto the ways of God: is a secret obstruction, arising from that which as the seed of it, the Author calls Misprision. This Book describes the disease very lively, in the Symptoms of it, and prescribes the Cure in a very artificial method; laid down in great variety of matter, and elegancy of conveyance. The receipt is made up of well chosen ingredients: strong, and therefore likely to be operative; sweet, & thereby inviting the patient to take it. If the Jaundice be removed out of thy eye whereby the things of God have been represented to thee in a false colour: Let the chief Physician have all the glory of thy recovery, which is all the reward the confectioner expects for his pains.  
THO: GOODWIN. JO. ARROWSMITH. RICHARD VINES.   

To all such, as speak evil of the Way of Truth, and of the things, which they understand not. 2. Pet. 2. 12. by way of Preparative.  
WEc desire to hear of thee, what thou thinkest; for as concerning this Sect; we know that every where it is spoken against, Acts 28. 22.  
They call evil good, and good evil; put darkness for light, & light for darkness; bitter for sweet, and sweet for bitter; They justify the wicked, and take away the righteousness of the righteous from him. Isay 5. 20. 23.  
By honour and dishonour, by evil report and good report, as deceivers and yet true, 2 Cor. 6. 8.  
They think it strange that ye run not with them: unto the same excess of riot; therefore speak they evil of you. 1 Pet. 4. 4.  
These things will they do unto you for my name's sake: because they have not known the Father, nor me. Job. 15. 21. and 16. 3.  
We speak the wisdom of God in a mystery; even the hidden wisdom which God ordained before the world, unto our glory; which none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory, 1 Cor. 2. 7. 8.  
Because they received not the love of the truth, tha● they might be saved, for this cause; God shall send them strong delusion, that they should believe a lie; that they all might be damned; who believed not the truth, but had pleasure in unrighteousness. 2 Thes▪ 2. 10▪ 11. 12.  
And this is the condemnation; that Light is come into the World: and men loved darkness, rather than Light▪ because their deeds were evil. For every one that evil doth hateth the light; lest his deeds should be reproved. John 3. 19▪ 20.  
Should men hold their peace at thy Lies; and when thou mockest others, shall none make th●e ashamed Job. 11. 3  
We would have Cured Babylon, but she would not be cured, Jerm. 51. 9  
This people's heart is waxed fat, and their ears are dull of hearing; and their eyes they have closed; le●t they should see with their eyes, & hear with their ears; and should understand with their hearts, and should be converted, and I should heal them. Matth. 13. 15.  
Consider what I say, and the Lord give you understanding in all things. 2 Tim. 2. 7.   

The Cure of Misprision: or selected Notes, upon sundry questions in controversy, (of main concernment) between the Word, and the World: tending to recon●ile men's judgements, and unite their affection's.  

Section 1.  
Question, WHy is there so much jarring and discord, so little love and peace amongst us: since we all profess ourselves men, the best of creatures: Christians, the best of men: Protestants, the best of Christians▪  
Answer, It proceeds primarily from the variousness of our dispositions, for (since the fall) there is not more variety of faces, voices, hand-writings, etc. then of humours. As take twenty men where you please, (as they dwell or pass the streets) there will not be two of them conditioned alike, as were David and Jonathan, yea go into the same Church, (be it in City or Country▪ where is a mixed audience of men, seeming to profess the same Religion and cull out the like number: may it not be said of them, Quot homines, tot sententia? so many men, so many minds? or may they not be styled, or described much after this manner?  

the Rich worldling,  
the Civil Justiciary,  
the Loose libertine,  
the Temporary believer,  
the Opinionist.  
the Formalist,  
the Weak Christian  
the Experimental Christian  
the Atheist,  
the Papist,  
the Moderate man,  
the Common Protestant  
the Neuter,  
the Ignorant Man▪  
the Prudent Man▪  
the Proud Man▪  
the Persecutor,  
the Profound humanist  
the Cunning politician,  
the Cauterised drunkard, etc.   
And are these likely to agree in all points of Religion, which are infinite? when the same sermon shall be admired by one, slighted by another, deeply censured by a third, yea when a fourth shall weep at it, a f●●tlcoffe and jeer at it, a sixth tremble at it, a seventh curse and blaspheme both at it and the messenger (our Saviour's own case John 7.) which yet is no wonder, since some are as deeply in love with vice and error, as others are with virtue and truth.  
But secondly: What hope is there that we should all agree, when the holy Ghost (who best knows our rame) compares several men to almost every several rall creature in the universe? purposely to show, that the Epicure is not more like a Swine, the lustful person a Goat, the fraudulent man a Fox, the backbiter a barking Dog, the slanderer an Asp, the oppressor a Wolf, the persecuter a Tiger, the Church-robber a wild Boar, the seducer a Serpent, the traitor a viper, etc. then every one of them is unlike another:  
Which yet is not all, for let carnal men be at never so much odds one with another, yet they will concur and join against the ●odly: as for example, Edom, and Ishmael, Moab and the Hagarius, Gobal and Ammon, Amaleck and the Philistines, the men of Tyre and Assur had all several Gods, yet all conspire against the true God: Psal. 83. 5. to 9 Manasses against Ephraim, and Ephraim against Manasses, but both against Judah: H●rad and Pilate two enemies, will agree so it be against Christ, they will fall in one with another, to fall out with God: the Sadduces, pharisees, and Herodians were sectaries of divers and adverse factions, all differing one from another, and yet all these join together against our Saviour, Matth. 22. the Libertines, Cyrenians, Alexandrians, Cilicians and Assians, differ they never so much, will join in dispute against S●●ven, Act. 6▪ 9 Herod neither loved the Jews, nor the Jews Herod, yet both are agreed to vex the Church. Which is just our case, if men had but wit to observe it: a wicked man can agree with all that are wicked, be they Papists, Turks, or Atheists, prophans & loose persons, civil or moral men for all these agree in blindness and darkness, and they are all, hail fellow, well met, but with sincere Christians and practizers of piety, he can never agree, the religious shall be sure of opposition, because their light is contrary to his darkness, and grace in the one, is a secret disgrace to the other.   

Sect. 2.  
Quest. I confess contrariety is cause enough of contention, for different dispositions can never agree: witness ●ain and Abel, Isaac and Ishmael, Jacob and Esan, there can be no amity, where there is no sympathy, yea, though they be man and wife, Parent and child, yet if they be not alike, they will not like, Isa. 5▪ 20. 2 Cor. 6. 14▪ 15. But in these times, wherein are so many differences and opinions, even touching the Protestant Religion, how may one know who are in the right.  
Answ. First. He that would know which is the truth, must become spiritual, for the Natural man perceiveth not the things of the spirit of God, but he that is spiritual, understandeth all things. 1 Cor. 2. 14. 15.  
Secondly, He must resolve to practise what he knows; for if any will do Gods will, saith our Saviour, he shall know the doctrine, whether it be of God or no, Job. 7. 17. Psal. 111. 10.  
Quest. What special signs are there to direct the weak.  
Answ. That must needs be the truest Religion, which is most reformed from men's traditions, and comes nearest to the primative Church in the Apostles time: and they are the best Christians, who strive to imitate Christ, and endeavour to square their lives according to the rule of God's word.  
Quest. So far as I am able to judge, none are so much cried out upon, and exclaimed against as they.  
Answ. And not without reason, for if Christ hath once chosen them out of the world, the world must needs hate them: John▪ 15▪ 19 Neither can that be the true Religion which is nor every where spoken against, Act. 28▪ 22▪ It is the portion of all that will live godly in Christ Jesus, to suffer persecution, 2. Tim. 3. 12. yea to be hated of all men and Nations for his Names sake, Matth▪ 10. 22. and 24. 9 that is, of all natural men, or the greatest part of men in all Countries and Nations, for▪ he that is born after the fl●sh, will be sure to persecute him that is borne after the spirit: Gal 4. 29. and it is quarrel enough to men of the world▪ that we will no longer run with thet to the sa●● excess of riot, 1 Pet. 4. 4. Neither is Christ a sign to b● spoken against of many in Babylon, or Assiria, but of many in Israel: Luk 2. 34. where all profess themselves to be God's people.   

Sect. 3.  
Quest. But such as the world hates and persecutes, for being religious, are as opposite one to the other, as Papists and Protestants.  
Answ. Not so, for they differ one from another in nothing material, at least not in the main and fundamental points of Religion: but chiefly about discipline, and things circumstantial: wherein each side strives according to the light they have received, to come nearest to the form which our Saviour Christ hath prescribed. And this should be considered (more than it is) that honest and good men may differ in opinion, not only in things trivial, but in matters of great moment, provided they agree in the Fundamental Articles of the Catholicque Faith, and yet may, and aught to continue brotherly love and communion, as members of the same mystical body: as many examples witness, both of the fathers, and other eminent Christians, as also our Saviour's words, who speaking of the fundamental points, penneth the league thus: He that is not with us, is against us: Luke 11. 23. but of points not fundamental: thus, He that is not against us, is with us: Luke 9 50.  
I confess in these last and worst times, of which our Saviour foretold, Matth▪ 24▪ Love is waxed so cold, and contention so hot, vers. 12. that it is a shame to see, how even the best and holiest Christians, differ in affection, as they differ in judgement▪ but this ought not so to be, only God permits the same for sundry reasons: as, 

1 For the trial and exercise of his children.  
2 That hypocrites may be discovered.  
3 That all obstinate sinners may be hardened.    
Wherefore if we will be friends to ourselves and the Gospel, let us love all that profess Christ in sincerity, and prefer (as our heavenly Father doth) the meanest believer that fears God, and makes Conscience of religious duties, though in much weakness: before the most just and best accomplished formalist be his moral virtues never so rare and splendent, always provided, they hold no opinions that raze the foundation. And this is according▪ to Gods estimation, for the righteous (that is, the regenerate who are covered with Christ's righteousness,) is more worthy than his neighbour, Prov. 12. 26. therefore to be preferred. And better is the poor that walketh in his uprightness, than he that perverteth his ways, though he be rich. Pro. 28. 6.  
With God it is not how rational▪ but how religious▪ he respecteth a man n●t for his own moral righteousness but for Ch●●sts righteousness: not for his greatness, but for his goodness: not for his birth, but for his new birth: not for his honour, but for his holiness: whence godly Const●ntine rejoiced more in being the servant of Christ; then in being Emperor of the whole world.   

Sect. 4.  
Quest. But many grievous things are laid to the charge of all Professors of Religion: which makes me I know not what to think of them.  
Answ. Do you know any evil by them, if so, suspect such: but otherwise go not by report, and that from the devil's servants, for than you will think meanly of all the Prophets, Apostles, and our Saviour Christ himself, for they were slandered as much as any, as the whole current of Scripture shows.  
Quest. I can speak little of knowledge, but they are accused of many things: as first, that they justify themselves, and are pure in their own eyes.  
Answ. I know this is laid to their charge, but the truth is▪ not they▪ but their accusers (viz▪ Papists, profane, ignorant, and mere civil men▪ Prelatical, Arminian, scandalous and malignant ministers: who are pleased either out of ignorance or malice to call them puritans) are guilty thereof, as I shall sufficiently prove, if God permit.  
First▪ It is manifest▪ that the accused are so far from justifying themselves, or being pure in their own eyes: that their thoughts are chiefly tak●n up with their manifold failings, and infirmities, and with a continual bewailing of the corruption of their nature, ●he wickedness and hardness of their hearts, their offending God, want of faith, and other graces, Job 40 4. and 42. 6. Psal. 22. 6. Isa. 6. 5. 1 Tim. 1. 15, Rom. 7▪ 14 to 25.  
For touching a privative holiness, they will all acknowledge, that there is nor one of those righteous precepts, set down Exodus 20. which they have not broken ten thousand times, and ten thousand ways: ye●. O God (will the best of them say) there is no veyn in me, that is not full of the blood of thy Son: whom I have crucified, and crucified again, by multiplying many, and often repeating the same sins: there is no artery in me that hath not the spirit of error, the spirit of pride, of passion, of lust, the spirit of g●ldines in it, no bone in me that is not hardened with the custom of sin, nourished and suppled with the marrow of sin, no sinews, no ligaments, which do not ●ye and chain sin and sin together.  
And as touching a positive holiness they well find, and will freely conlesse; that they are not sufficient of themselves to think, much less to speak, least of all to do aught that is good, 2 Cor. 3 5. john 15. 4. 5. and that there is so much wearisomeness, pride, passion, lust, envy, ignorance, auke●d●esse, hypocrisy, infidelity, vain thoughts, unprofitableness, and the like, cleaving to their very best actions, to defile them; that their very praying and fisting, and repenting, their hearing, believing, and giving, their holiest communication their most brotherly admonition, etc. are in themselves as filthy rags, Isa. 64. 6. were they not accepted in Christ, covered wi●h his righteousness, and washed white in his most precious blood.  
True, in Scripture phrase, and in God's account they are pure, and holy, and just, either because they are sincere, that is, holy in their purposes and endeavours, and aspiring after perfection of holiness, or in regard that Christ's holiness is made theirs, or holy in comparison of the wicked, or in regard of the world's unjust censures. But otherwise the more holy a child of God is▪ the more sensible he is of his own unholiness: thinking none so vile as himself (though few enemies to holiness will believe it) as it fared with holy Job, Job 40. 4. and 42. 6. and with Isaiah, chap. 6. 5. and 64. 6▪ and with St. Paul, 1 Tim. 1, 15▪ Rom. 7. 14, to 25. and with holy David, who (almost in every Psalm) so much bewails his sins, original and actual, of omission and commission,  
Well may a blind sensualist (that thinks the commandment is not broken if the outward gross sin be forborn) brag of a good heart and meaning, of the strength of his faith and hope, of his just and upright dealing, etc. yea in case such abstain from notorious sins, what should hinder but they are excellent Christians? If God be not beholding to them for not wounding his Name with oaths, for not drinking, and playing out his Sabbaths: for not railing on his Ministers, for not oppressing and persecuting of his poor members  
Or secondly, Well may a Papist (that by maintaining men's works, works out his own maintenance) think he can fulfil the law with ease, and by works of supererrogation, merit of God for others. That he may deserve heaven by his good works, or at least bear half the charges of his own salvation.  
But those that are of Christ's teaching, know both from the word, and by experience: that of themselves they are not only weak, but even dead to what is good: moving no more than they are moved: that their best works are faulty, all their fi●s deadly, all their natures corrupted originally. And that they deserved to die, so soon as they began to live. That their understandings are darkened and dulled, their judgements blinded their wills perverted, their memories disordered, their affections corrupted, their reason exiled, their thoughts surprised, their desires entrapped and all the faculties and functions of their souls no better than poisoned. Or as one expresseth it. 
My powers are all corrupt, corrupt my will,  
Marble to good, but wax to what is ill.   
True we have ability, we have will enough to undo● ourselves, scope enough to hellward: but neither motion, nor will to do good: that must be put into us by him that gives both power and will, and power to will.  
Finally each sanctified heart fe●les this, but no words are able sufficiently to express, what impotent wretches we are, when we are not sustained: For as a child may assoon create itself, as a man in the state of Nature regenerate himself: So in the state of Regenerasy, there is the like impossibility to act: except God bestow upon us, daily Privative grace, to defend us from evil: and daily Positive grace, enabling us to do good. So that we have no merit, but the mercy of God to save us: nothing but the blood of Christ, and his mediation, to cleanse and redeem us: nothing but his obedience to enrich us. As for our good works, we are beholding to God for them, not God to us, nor we to ourselves: because they are only his works in us.  
Thirdly, They are so far from justifying what they do, that they are humbled for those very sins from which they are in a manner exempt: knowing that they are beholding to God, and not to themselves, that cain's envy, Ishmaols scoffing, Rabshekeyes railing, Shemies cursing, Senacheribs blasphemy, Doegs murder, Phar●ahs cruelty, Sodom's lust, Judas his treason, julian's apostasy, etc. are not all their sins; and as much predominant in them, as they were in each of these, for all of them should have been thy sins, and mine: if God had left us to ourselves▪ for out of the heart (naturally) proceeds nothing but evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, and the like. Matth. 15. 19 And we are all cut out of the same cloth. Lord saith St. Austen, thou hast forgiven me those sins which I have done, and those sins which only by thy grace I have not done. They were done in our inclination to them, and even that inclination needs God's mercy: and that mercy he calls pardon. If we escape temptation, it is his mercy: if we stand in temptation, it is his mercy: if our wills consent not, it is his mercy: if we consent, and the act be hindered, it is his mercy: if we fall, and rise again by repentance, all is his mercy. And this likewise proves that they are no Puritans.  
Briefly, to sum up all; there is not a believer, that is any whit acquainted with the Scriptures, but when he hath done any thing amiss: he accuseth himself, if any thing well, he giveth all the praise to God. And indeed, this is the test of a true or false Religion, and may be applied to each particular Christian: that which teacheth us to exalt God most, and most to depress ourselves, is the true▪ that which doth most prank up ourselves, and detract from God is the false.  
Nor would their scoffing adversaries, accuse the religious of this crime, were they not stupidly blind, or divelishly malicous; for how can it be thought that they are pure in their own eyes, when ministers or other faithful Christians can hardly comfort them, or persuade them of God's favour, whereas their profane accusers, snatch the comfort of every promise they hear, as belonging to them, and find nothing amiss in themselves (as commonly they think best of themselves that have least cause) yea, how afraid are the one to approach unto the Lord's Table▪ by reason of their unworthiness, whereas the other cannot be kept from it: though they are told from the word, that they eat and drink damnation to themselves, as not d●cerning the Lords body, nor once examining their own hearts, 1 Cor. 11. 27. 28. 29 30.   

Sect. 5.  
I confess there are a generation (whom the blind world suspects for religious) that think too well of themselves, whom the holy Ghost hath well painted out, Pro. 30. 12. Isa 65. 5. Luke 18▪ 9 they are as righteous as Christ himself, they cannot sin, or be n Christ, and then sin if you can; they need not ●ray, nor repent, God can see no sin in them, nor be angry with them, etc. namely, your Antinomians, ●ut far be it from me to acknowledge them religious; a people who will not allow the Law, either to ●e a schoolmaster unto Christ, or for a rule ●o walk by; yea if I speak for, or spare to speak against these white devils, let my words be undervalued, and my errors aggravated, for such take the ●eady way to pluck up all piety, and the power of Religion by the roots, yea, they shame Religion by professing it, and make God's truth suspected; ●hough i● men were wise, they would not accuse the sober, for what drunken men do, nor the wise, for what fools do.  
True, they have a form of Religion, and a feverish kind of zeal, but hear them discourse, and you shall soon see, that an ignorant pride hath frighted them out of their wits; and that they are a people whom Satan hath reserved for there last times, and violently stirred up to disturb the peace of our Church, and to hinder that blessed reformation (so much fought after, and hoped for) which nothing could hinder so much as errors on the right hand, and Satan's transforming himself into an Angel of light. ● Cor. 11. 14. And so much to prove that the accused do not in the least justify themselves.  
Now bring we their accusers to the trial, and you shall see it is far otherwise with them. As,   

Sect. 6.  
First, How common is it with all that are in their natura●l condition, that are scoffers at Religion, or that at any time use the name Puritan in ●●risi●n; to have all their thoughts, yea and their words too, taken up with other men's faults, and their own perfections, Luk 18. 11. etc. yea whatsoever their words and actions be, they thank God they have good hearts, and mean aswell as the best, and they have so strong a faith, that they never doubted in all their lives; yea it were pity they should live, if they did not believe in Christ, and hope to be saved by him: never considering how that persuasion only which follows sound humiliation, is faith: that which goes before it, presumption: for as Saint Ambrose speaks, none can repent of sin, but he that, believes the pardon of sin, nor none can believe his sins are pardoned, except he hath repent.  
No they have not the wit to know that as faith is▪ wrought by God's spirit, so where it is wrought it brings forth the fruits of the Spirit, mentioned Gal. 5. 22. whereas presumption, as it is of the flesh, so it brings forth the fruits of the flesh, verse. 19  
But the better to know the purity of their hearts, Ask them, are you proud, (a good question to try whether a man be spiritual, and his knowledge experimental: whether he be acquainted with his own heart etc.) they will answer proud, no not they, none are proud but fools; and they hate a proud man etc. And yet it is pride only, mixed with ignorance, that makes the answer, they condemn pride, but it is with a greater pride.  
Men that care only to seem Christians, if they can get God's livery on their backs, and his name in thei● mouths, if they can keep their Church, give an Alms, bow their knee, say their prayers, pay their tithes, and once a year receive the Sacrament (not caring how corrupt hearts, how filthy tongues, how false hands they have; they think themselves as complete Christians as live: and that they may outface all reproofs when the truth is, they are so far from being Christians; that they have not made one step towards Christianity: for the first step to Religion is to love Religion in another, whereas these men generally hate scoff at and persecute the power of Religion, wherever they perceive it: And doth not God hate them so much more than pagans, by how much they being pagans pretend themselves, and might be excellent Christians. But   

Sect. 7.  
Secondly, Let a Minister come to any ignorant worldling (and such are all that are not Religious) and question withthem upon their deathbeds, about their estate; or ask them how their souls fare, and what peace they have; What is their manner, of answering? (especially if they have not been notorious offenders) are they a whit troubled for sin, either original, or actual? or will they acknowledge themselves to be in a lost condition without Christ? no▪ their consciences are at quiet, and they are at peace with themselves, and all the world; and they thank God no si●ne troubles them; they have been no murderers, no Adulterers, no common drunkards, neither have they been oppressors: yea will such an one say, I do not know that I have wronged man, woman, or child, I have been a Protestant, and gone to Church all my days: etc.  
The middle sort of Christians (so called) have a notable way to delude their own souls▪ and to put of all reproofs, and threatenings; namely by comparing themselves with such as are worse than themselves, counting none wicked, but such as are notorious for wickedness; as for example, because they are not so drunk as Nabal, they think themselves sober: because not so proud as Haman, therefore they be humble: because not so bloodily minded as Doeg, therefore they are merciful: because not so treacherous as Judas, therefore loyal: because neither Gallows nor pillory can take hold of them; therefore they are honest and square dealers.  
Nor can there be a more plausible deceit; for as the swarthy compared with the Blackmore, thinks himself fair, so civil men looking upon the profane, admire their own holiness. But such should do well to mind what our Saviour ●a●●h, Matth. 5. Except your righteousness exceeds the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdoms' o● heaven vers. 20.  
Alas Tamar was more righteous than Judah, yet was Tamar sinful enough: and that Justiciary Luk. 18 was not a publican▪ but he was a pharisee (like thee) which was worse: wherefore compare not thyself with the worst▪ to see how far thou art beyond them ●or the thick ●ar●d hear well ●o the stark deaf, and the Pigmies wonder at his stature, whom we esteem a dwarf, but compare thyself with the best, and see how far thou art ●hort of them; the Moon is glorious to a candle, but pale to the Sun, the Lily white to the wool, but short of the snow▪ etc.  
Wherefore thou that thinkest thyself charitable and just, compare thyself with Zacheus, after thy fourfold restitution, hast thou given half thy goods to the poor? Thou that holdest thyself zealous in a cold Generation, consider David: The zeal of thy house hath eton me up: thou that art humble, meditate on Paul▪ yielding to them that hated him. That art sober, think of the R●chabites, that chaste look upon Joseph, tempted and solicited by his honourable m●stris.  
Though thou mayest be free from many sins, without being beholding to thyself: As what wonder is it, if a dumb man be no swearer? an Eunuch no Adulterer? a Beggar no Broker? where is no assault there can be no victory.  
Indeed they will in general, or in gross acknowledge, that they are great sinners, but come to particulars, they can hardly tell in what; they never broke the first Commandment, of having many Gods, for they are no Papists, nor Idolaters; they never broke the second, for they worship God aright; nor the third, for they have been no common swearers, only a few petty oaths▪ not the fourth, for they have every Sabbath gone duly to Church; not the fifth, for they ever honoured their parents, and are as loyal Subjects as may be, not the sixth, for (like the young man in the Gospel) they dare justify themselves to Christ's own face, that they have kept it from their youth, for they never murdered any man, though others find that they never ●oe without enmity and malice in their hearts, against such as are more Godly and sincere than themselves, but to their unseeing eyes this is no man▪ slaughter; not the seventh, for they perceive not how the lust of the eye should be a sin, so long as they lie not with their neighbour's wives, not the eight, for (though they have cozened a ●●●dred indirectly, yet) they never stole in all their lives; not the ninth, for they make Conscience of perjury, though none of backbiting and slandering their neighbours; As for the tenth, that indeed makes them at a stand, till they hear what is meant by thou shalt not covet. And so by consequence, they prove that they did but lie and dissemble, when they acknowledged themselves sinners: for indeed and in truth, they think themselves no sinners, or almost, for like that ruler, Luk. 18. they have kept all the commandments; vers. 18. to 22. and therefore if they be not rank puritanes, there are none alive. But,   

Sect. 8.  
Thirdly, admit you take them in the very act of sin, that they cannot deny it (and yet I have heard sundry of them, when reproved for swearing, deny that they did swear) they will either justify themselves in it, like those hypocritical jews, Mal. 3. 8. 13. 14. 15. and Saul, 1 Sam. 15. 18, to 22. or secondly with jephta, Judg. 11. 35. Ahab, 1 King. 18. 17. and the same Saul, they will shift it off to some others, 1 Sam. 15. 20 21. or as Adam shifted off his sin to Eve, and Eve to the serpent, Gen. 3. 12. 13▪ and for want of better excuse, their callings, the times, or their natural inclination, and so covertly God himself shall bear the blame of their sins, as Adam when he told God, the woman which thou gavest to be with me, she gave me of the tree, and I did eat; so slyly and covertly laying the fault upon God. Gen. 3 12.  
Fourthly, If their sins be not scarlet, or giantlike sins, they will by subtle distinctions make them ●o sins, at least not worth repenting of, like the Scribes and Pharisees, who thought it lawful to swear by the Temple, though not by the gold of the Temple: by the Altar, though not by the offering upon the Altar, etc. Matth. 23. 16. to 23. As for example, how many of your civil honest men, think they may swear by petty oaths? as faith, troth, and the like? so they swears not bloody oaths, as damn me, etc. commit small sins, as tell a lie, deceive a little, drink as much as they can well carry a way, Requite an evil turn with the like, so it exceed not; to be charritable with their master's goods, wasteful with their parents, to rob the King of his customs, to compound with Creditors for ten shillings in the pound, when they are ablé to pay all; in bearing witness, to speak so much truth as may make for the Plaintiff, though they conceal what makes for the defendant, spill their seed upon the ground like Onon, Gen. 38. 9 10. (a common, but a most foul sin) so they commit not fornication in act, with a thousand the like, which I reckon amongst the number of small sins: not because they are so▪ but because blind worldlings are apt to count them so.   

Sect. 9  
Fiftly; As for evil thoughts, vain, and unprofitable words, for the evil which cleaves to their very best actions: Or for sins of Omission, as the want of Faith, and Love, and Repentance, want of the true fear of God, the neglect of preparation, and profitable hearing, of praying, and reading in their families, of instructing their Children and servants, of sanctifying the Sabbath, and seeing that all under them do the same, their unfruitfulness under the means of grace, their not fearing of a lie, an oath, and a hundred the like: they think they need not be humbled for. Yea, they account the care of these things, but as the tything of mint and cummine.  
But they shall once know (and dear pay for it eitherwith tears or torment) that only to refrain evil, unless they hate it also, and do the contrary good, is to be evil still. For when the truth of obedience, and power of godliness is wanting: what difference between an Iseraelite, and an Ishmalite, a circumcised Hebrew, and an uncircumcised Philistine; a baptised English man, and an unwashen Turk.  
Christians are bound to shine out as lights, by a holy conversation: To glorify God, and to win others. To admonish their brother when he doth amiss, to be able to give a reason of their faith and hope 1 Pet. 3. 15. To grow in grace daily, for as he is a Cain that says, Am I my brother's keeper: So he is an Esau, who says in respect of spiritual things▪ I have enough my brother, for not a child in God's family, leaves of growing in grace: till he is grown up into glory. And a strange thing it is saith chrysostom, that a Physician, a Shoemaker a Tailor, and generally every Artificer, is ready and able to render a reason in defence of his profession and trade, and yet many Christians, (even Parents and Masters, and Magistrates) cannot give an account of their religion.   

Sect. 10.  
Sixtly, They are so far from being convinced of the sinfulness of their ordinary evil thoughts, word●▪ and actions (though a very thought, may be unpardonable: as Simon Peter intimates to Simon Magus▪ Acts 8. 22.) that they think they do well; and deserve praise for the foulest sin that can be committed: namely for persecuting Christ in his members. Witness Bishop Laud, Wren, & their fellows, when they have been examined. Nor is this the case of a few, but of all natural men. Nor of the meanest, simplest, or uncivill●st, but principally of the greatest and wisest, and learnedest Civilians, and Moralists. Yea who have been so active and forwards, as some hundreds of Preachers, and Prelates in this land. And not only with tongue persecution, in railing upon, slandering, and nick-naming all godly Christians, and preachers, even out of the pulpit, and that in words of Scripture, (which shows a reprobate judgement) but even excommunicated, arraigned, imprisoned, whipped,▪ beggared, branded, banished, dismembered, and in the end, when all would not beat them off from Christ, and from keeping a good conscience, killed them. Yea, how many of these Bishops, and Clergy men, have been the incendiaries of this bloody, and worse than savage war, in all the three Kingdoms? merely out of a mortal hatred, and enmity which they bear against zealous Christians? their sincerity and the power of religion. In which they but fulfil those words of our Saviour. Luke 21. They shall put you out of the Synagogues, persecute you, imprison you, and kill you for my name's sake. vers. 12. and in all, thinks that they do God good service. John 16. 2. So far are they from thinking the worst of murders a sin. And no wonder, when St. Paul tells you, that it was his very case, so long as he was in his natural condition. Acts 26. 9 and 1 Tim. 1. 13.   

Sect. 11.  
Seventhly, So far are natural men, from seeing their sins, or desiring to see them, that if a Minister in discharging his duty, shall but deal plainly with them, in laying open their sins, and declaring the judgements of God due unto the same. powerfully applying it to their consciences, they will persecute him for it, even to the death, as the Jews served our Saviour. John 7. 7. and all the Prophets before him, and Apostles after him. Pro. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes. 2. 16. Acts 4 17. 18. and 7. 27. and 19 28. 1 Kings 22. 8. John 3. 19 20▪ 21. And so you have it proved, that all natural men justify themselves more or less, and think they are pure and without sin.  
But hear the reasons of this their miserable mistake, and you will the less wonder at it.   

Sect. 12.  
In the word of God I find 7. reasons thereof. 

4. Negative.  
3. Affirmative.   The reasons Negative are these. 

1. The deceitfulness of their hearts.  
2. They are unregenerate.  
3. they want the eye of faith.  
4. They are not verse▪ d in the Scriptures, nor have they the spirit to convince them of sin.   The affirmative reasons are these. 

1. Sin  
2. God in judgement  
3. Satan further   blinds them. that they cannot see their sinfulness.  
Only observe by the way, that the four first reasons, are appliable to all natural men, even the civilest and wisest of them, the 3 last pertain chiefly to the obstinate and superlative in sin, in whom this ignorance, and blindness is much increased, for there are Three de▪ grease of ignorance. 

1. Natural, which is the effect of Original Sinne.  
2. Adventitious, which is accompanied with actual▪ Sin▪  
3. Habitual, which arises from the excess of Sinne.    
But least in handling all of the●, I should tire my Reader, I will in a few words give you the sum of all.  
Are they unregenerate (as none can deny) then there is a mighty and vast difference between natural men, and the regenerate in many particulars. I'll give you an instance or two well worth your observing.  
Natural men in Scripture, (for I will lay down their several Characters in the very expressions of the Holy Ghost) are said to have  
Uncircumcised hearts, Jer. 9 26. Rom. 2. 29 Gross hearts, Mat. 13. 15. Brawny hearts, Isay 6. 10. Fat hearts, Acts 28. 27. Hearts without feeling, Eph. 4. 18. 19 Foolish hearts. Rom. 1. 21. Bl●nd and dark hearts, Rom. 1. 21, Beast's hearts, Dan. 4. 16. Jer. 51. 17. Dead hearts, 1 Sam. 25. 37. No hearts, Hosea 7. 11. Evil and wicked hearts, Gen. 6. 5. and 18. 21. Uncle ane hearts, Ezek. 14. Impure hearts, James 4. 8▪  
Hearts 

Slow to believe, Luke 24. 25.  
That cannot repent, Rome! 2.    
Feigned hearts, Jer. 3. 10. Pro. 11▪ 20. False hearts▪ Jer. 5. 23. Deceitful hearts, Jer. 17. 9 Divided hearts, Hosea 10. 2. Double hearts, 1 Chron. 12. 33. Psal. 12. 2. A hear and a heart, Jer. 32. Proud hearts Deut. 17. Froward hearts, Pro. 11. 20. Stubborn hearts, Hosea 13. 6. Obstinate hearts, Jer. 52. Hard hearts, Exod. 9 12. And Stony hear●s, Ezek. 11. 19  
Whereof not a few by custom in sin harden their own hearts, Deut. 15▪ 7. Heb. 3. 8. Pro. 28. 14. Yea▪ make them as hard as an Adamant, Zach. 7. 12. Lest they should hear the Law, and be converted by ●he Gospel, Isay 6. 10. where upon God in judgement hardens them, Exod. 7. 3. 22. and 10. 20. and 14. 8. so making them more hard and brawny, Isay 6. 10. John 12. 40.  
Whereas on the contrary, God circumciseth the hearts of his children that believe in him▪ and of stony hearts makes them fleshy and soft▪ Ezek. 11. 19 Rom. 2. 29. Yea, taketh away the stony hearts out of their bodies, and giveth them new hearts. Ezek▪ 36. 26▪ even putting a new spirit into them. Ezek. 11, 19  
Besides, he so farther softens them, that they become like m●lling wax. Psal. 22. 14. then opens them to hear and receive his word. Acts 16. 14. 1 Sam. 10. 26. Yea he washes them from wickedness▪ Jer. 4. 14. cleanseth them, Psal. 73. 13. purifies them by faith, Acts 15. 9 ●nd sheds his love abroad in their hearts by the Holy Ghost▪ Rom. 5. 5. And having thus prepared them▪ he writ●● his law in their hearts, Jer. 31. 33. Heb. 8. 10. and 10. 16. And put s in them such a filial fear of his name, that they shall never depart from him. Jer. 32. 40,  
Whence they are said by the Holy Ghost, to be pricked in their hearts, Acts 2. 37. To set and apply their hearts to understand his precepts, Pro. 2. 2. Dan. 10. And to seek him with their whole hearts, Psal. 119. To have perceiving hearts, Deut. 29. 4 To lay up his word in their hearts, Psal. 119. 11. Yea to have it written in them, Psal. 37. 31. And to keep his commandments in their hearts. Pro. 3. 1. & 4. 21.  
To have▪ contrite hearts, Psal. 34 18. Repenting hearts, Rome 2. 5.. Faithful and believing hearts, Rom. 10. 9 Willing hearts, Exo. 35. 5. Meek, humble and lowly hearts, Mat. 5. 3. to 6. and 11. 25. To have steadfast, Isay 38. 3. stable, Heb. 13. 9 Wise, Pro. 18. 15. and understanding hearts, 1 Kings▪ 3. 12. To have single hearts, Ephes. 6. 5. Sincere hearts, Gen. 20. 5. True hearts, Heb. 10. 2●. Honest and Good hearts, Luke 8. 15. Pure hearts, 1 Peter. 1. 22. Mat. 5. 8. Clean hearts, Psal. 51. 10▪ and▪ Perfect hearts, 1 Kings 8. 61. Psal. 101. 2. Isay 38▪ 3.  
And what can be further said, whether in praise of the own, or in dispraise of the other. But take another instance, for our scoffing Adversaries will never be sufficiently convinced▪ until God gives them new hearts.   

Sect. 13.  
Secondly, As the regenerate and unregenerate, believers and unbelievers differ in their hearts, so no l●sse in their sight and knowledge of spiritual things. Whence all men in their natural condition are said by the Holy Ghost to be blind and in darkness, Psal. 69. 23. John 12. 40. Matth. 4▪ ●●6. and 15. 14. Eph●s. 4. 18. 19 and 5. 8. 1 Peter 2. 9 Whereby is meant the darkness of their understandings.  
To be 

Foolish, Isa. 56. 10. Rom. 1. 21▪ 22. Jo. 3. 19  
Ignorant, Jer. 4. 22. Rev. 3. 17.  
Drunken and Asleep not knowing what they do. Luke 23. 34.  
Mad, Luke 15. 17. 2 Pet. 2. 16.  
No better than Beasts, in their knowledge of spiritual things, Jer. 51. 57 Psal. 49. 12.   As the Horse and Mule which perceive nothing, Psal. 32. 9 Acts 28. 26.  
And as if this were too little, many of them blind their own eyes with their 

wickedness, Psa. 2. 1. to 17.  
prejudice, 1 Cor. 2. 8.    
Yea, wink with their eyes, that they may not see the truth. Mat. 13. 15▪ Acts 28. 27. Whence God in judgement gives them the spirit of slumber, eyes that they should not see, and ears that they should not hear, Rom. 11. 8. Yea, shuts up their eyes, Isay 6. 9 10. and blinds their minds. John 12. 40. And delivers them up to the prince of darkness to be further blinded. Psal. 69. 23. Ephes. 6. 12.  
Whereas on the contrary, God opens the eyes of believers, Isay 42. 7. Acts 26. 18. To see the wonders of his law. Psal. 119. 18. Yea, gives them the spirit of wisdom and revelation to teach them all needful truths, Ephes. 1. 17. 1 Cor. 2. 10. Whence they are said in Scripture, to have their eyes in their heads and open. Eccle. 2. 14. And to have.  
seeing and enlightened eyes, Ephes. 1. 18. and called children of the light & of the day, 1 Thes. 5. 5. Counted a 

Sober  
Wise,  
Knowing  
Understanding   people, Deut. 4. 6.  
And that increase in knowledge daily. pro. 4. 18. And many the like expressions mentioned in the word of God, which I purposely omit.   

Sect. 14.  
Which being so; were the same but truly beleeurd, rightly applied, and seriously considered (As O that men would but believe the word of God to be God's word!) it would soon put an end to all strife, cure scoffers of their prejudice and misprision, and make them love where they hate, and hate where they love, but this is the gift of God alone. Wherefore I crave no more of thee but to mind what hath been spoken.  
If it be thus, that so long as we remain in our natural condition, we have eyes and see not, cares and hear not, hearts and understand not spiritual things, as Christ himself plainly affirms, Mat ●13. 15. and his Apostle, Acts 28. 27. and before them both the Prophet Isay chap. 6. 9 10. And that we are only bend to follow the way of our own hearts, Isay, 57 17. which are deceitful above all things, Jer. 17. 9 How is it possible the natural man, should be truly sensible of those swarms, those litters, those legions of evil lusts and cogitations that lie lurking in his heart? No this is only proper to the regenerate man, who daily communes with his own heart, Psal. 4. 4. brings it to the rule of the Law, which is holy, just and good, Rom. 7. 12. hath the light of the Gospel, Luke 1. 79. and the spirit of God to teach him all things, 1 Cor. 2. 10. and who is in continual combat, between the flesh and the spirit, Rom. 7. chap. Gal. 5. 17.  
For it requires thel ight of grace to see, even the dust and cobwebs, but to discern the smallest moats of evil in the houses of our hearts, the Son of Righteousness must first arise in our souls,  
Again, if their hearts be ●ncircumcised, brawny, hard, etc. they cannot feel sin. If they are ignorant, foolish, no better than beasts in understanding. If they be blind, drunk, and in the dark. Yea, if they be stark dead in sin and in soul, they can no more see the spiritual corruption of their souls, than a blind Aethiopian can see his blackness, or then one in the dark can see his foulness and deformity, or then a dead man can feel the weight of a burden, when it is laid upon him.   

Sect. 15.  
True it is that Korah and his company (not for want of ignorance) will compare themselves with Moses and Aaron, and those shallow headed verbalists, Acts 17. 18. will undervalue St. Paul, not thinking him worthy to carry their books after them for learning, because he doth not in like pompous ostentation set forth himself, but it is only in conceit wherein alone pride consisteth.  
Secondly, it cannot be denied, but many natural carnal, yea vicious, wicked men, have enlightened heads, and flueent tongues; as had Balaam, and Judas, a●d Paul before his conversion, and the Scribes a●d Pharisees, but their hearts remain dark and foolish, as is plain by Rom. 1. 21. 22. 25. 30. John 3. 10. whence even the wisest of them, are called by our Saviour fools and blind, Mat. 23. 16. 17. 19 24. 26. and 27. 3. 4 5. 2 Pet. 2. 16. And take this for a rule, he that hath but a show of holiness, hath but a show of wisdom.  
There is no knowledge, to the knowledge of a man's self, nor no knowledge of a man's self, to the knowledge of his own weakness. Nor do we know, that until we can discern sin in every thing we think or speak, or do, and still the more of either grace or wisdom we have, the more we know our sins and wants.  
Thirdly, I grant also that the most beef brained Sensualist, is wise enough to see small motes in others (especially in the godly) though they cannot discern their own beams, as our Saviour shows, Mat. 7. 3. But this is no privilege, but a misery springing from the deceitfulness of their hearts; and which aggravates their offence so, that it leavs them without excuse, and will make them speechless as the great day of their accounts.  
Fourthly and lastly, it is acknowledged, that a beggar may dream he is a King, or a Traitor that he shall be crowned when he is to be beheaded, yea, and for the time be as much pleased there with: we have several precedents for it. The Church of Laodicea could flatter herself with an opinion that she was rich, & increased with goods, & had need of nothing, when yet she was wretched, and miserable, and poor, & blind and naked, Rev. 3. 17. The young man in the Gospel could brag, that he had kept all the commandema●●● from his youth. And that cackling Pharisee, Luk● the 18. 11. 12. could tell God to his face, that 〈◊〉 〈◊〉 not like other men▪ (in which the clock of his 〈◊〉 went truer than the dial of his heart, for he was like none that should be saved) he meant he was not given to this or that sin, no, he was not like that penitent Publican, for he did this and that duty, for which God was beholding to him, when yet God even abhorred him the most of any.   

Sect. 16.  
And just so it fares with these men, they are no dissemblers▪ yea they hate the hypocrisy of professors, they do not justify themselves and despise others, like the Puritans, they are not factious, schismatical, singular, sencorious, etc. they are not rebellious nor contentious like the Brownists and Anabaptists, they pay every man his own, and do no man wrong, they love an honest man with their hearts, etc. And as touching their faith in Christ, they never doubted in all their lives▪ nor were they ever troubled in mind, as many scrupulous fools are, and yet poor souls, they are wretched, and miserable, and poor, and blind, and naked of all spiritual endowments. For (besides that God preferreth the penitent Publican, that trusted in his mercy, before the proud Pharisee, that trusted in his own merits, Luke 18.) what saith St. Austin most excellently. There is no true virtue, where there is no true Religion, and that conscience which is not directed by the word, even▪ when it does best, does ill, because it does it not in faith, obedience and love. Nor will God accept of any action, unless it flows from a pious and good heart, sanctified by the Holy Ghost. Yea, civil honesty, severed from true piety, humility, saving knowledge, sincere love to God, true obedience to his word▪ justifying faith, a zeal of God's glory, and a desire to edify and win others, God will neither accept nor reward, but account of their moral. virtues but as shining or glistering sins, because they spring from ignorance, infidelity, self love, and other carnal respects.  
Yea thy best services, as praying, and fasting, and receiving, and giving of Alms, etc. unless they be done in faith, obedience to the word, and that God may have glory thereby, are no better in God's account, then if thou hadst slain a man, or cut of a dog's neck, or offered swine's blood, or blessed an Idol, as himself affirms, Isay 66. 3. And many examples prove, namely, Caines sacrificing, 1 John 3. 12. the Jews fasting, Jsay 58. those reprobates preaching in Christ's name, and casting out of Devils, Mat. 7. whose outward works were the same which the godly performed. As for instance, Paul a Pharisee, was according to the righteousness of the Law unreprovable, yet if Paul had not gone from Gamaliels' feet to Christ's, he had never been saved. Two things are required in a good work, the meritorious part to get Heaven, and the satisfactory part to escape Hell: Wherefore trust not to thine own righteousness, for as yet thou art in thy blood, Ezek▪ 16. 6. And hast to answer not only for thine original guilt, (for we are all by nature as liable to Adam's forfetute, as the heir is liable to his father's debt) but for every thought, word, and action of thine from thine infancy, for until thy sins even drive thee to despair of all other helps, Christ can profit thee nothing as himself affirms, Mat. 9 12. 13. Luk. 1. 53. Gal. 5. 1. to 7.  
And the sole perfection of a Christian, is the imputation of Christ's righteousness, and the not imputation of his own unrighteousness. Rom. 10. 4. For as Christ was a sinner, only by imputation of our sins, so we are just, only by the imputation of his righteousness. Our good works cannot justify us▪ or deserve any thing at all at God's hands, it is only in Christ that they are accepted, and only for Christ that they are rewarded. Yea, the opinion of our own righteousness, is so far from saving us, that it keeps us from being saved, as is evident by Mark 2. 17. and Luke 1. 53.   

Sect. 17.  
Whence it is▪ that the more unrebukable any natural man is, the greater is the difficulty of his conversion. For doth not experience show, that as nothing is more easily broken then that which is most hard, so notorious offenders, are nothing so hard to be convinced and converted, as the civilly honest. The civil justiciary is like the young man in the Gospel, that supposed he had honestly kept all the commandments, who when he was bidden to follow Christ turned his back upon him. But the loose Libertine resembles Matthew the Publican, a notorious sinner, who was no sooner called, but he left all and followed Christ.  
Indeed there is small hope of either in the case they are in, because they see not their need of Christ, neither can they have the least share at all in him, until with St. Paul, they see themselves the greatest of sinners, find themselves in a lost condition, and utterly despair of all other helps, as they may see Mark 2. 17. Luke 1. 53. And indeed this conceited righteousness, or this opinion of being in case good enough, is the chief and only cause of all unrighteousness, and many a man had proved good, if he had not so thought himself. But no soul can be so dangerously sick▪ as that which is least sensible of its being sick. Neither is there a poorer wretch upon the face of the earth than such a I●●odi●ean that brags he is rich and wants nothing, ●evel. 3. 17. only he is pus● up and knows nothing, 1 Tim. 6. 4. Yea, this puts him out of all possibility of being bettered, for what we presume to have attained, we seek not after.  
A man must know himself sick, before he will seek to the Physician, Yea, the sight of our filthiness, is the very first step toward clea●nesse: Until Paul was humbled to the very ground, even trembling and astonished▪ he never asked Jesus of Naz●reth, what shall I do, Acts, 9▪ 4▪ 5, 6. Nor is a man fit to hear the soft voice of▪ evangelical mercy, till he is wrote upon by the gusts and flashes of the Law. Nor are they in the least degree qualified for that▪ For admit they hear the Law, (whenc● comes the knowledge of sin, Rome▪ 7 7.) read and expounded never so clearly, they cannot understand the spiritualty of it: Because they have a veil or curtain drawn over their hearts, which is never taken away until men turn to the Lord, at which tune it is taken away, as the Apostle most excellently discribes. 2 Cor. 3. 14▪ 15. 16. Rom. 12. 2. God must give them repentance, before they can acknowledge the truth, 2 Tim. 2. 25. Whence it is, that natural men are never a whit, or very little troubled for their sins, be they never so many and heinous. Yea, after long custom in sin, their hearts and consciences are so brawned and hardened, yea, so feared, as with an hot Iron, and cast into such a dead sleep by Satan▪ that their consciences become mere Idol consciences, even wanting a month to speak, because it wants eyes to see. Indeed as dumb Ministers in the world, go for good Ministers because quiet 〈◊〉 so ignorant and tongue-tied consciences 〈◊〉 for good ones, with men of the world, though the time will come, that men shall curse both those minister's, and this peace of their consciences for 〈◊〉 them so quietly to Hell. Because if each of these had done his office they could never have miscarried. For forget thy good deeds and God will remember them, remember thy evil deeds, and he will forget them.   

Sect. 18.  
Secondly, It is the peculiar office of God's spirit to convience of sin. As it is, John 16▪ 8. 1 Cor. 2. 10. 12. 15. 16. For as none can behold the Sun but by the benefit of the Sun. So none can know God, nor the things of God, but by the revelation of God, 1 Cor 12. 3 8. Mat. 16 17. Luke 21. 85. God is the Sun of our souls, his word as a sun dial, in which may be seen all the letters, either by day or candle light. but to know what a clock it is, and how the time passes, the Sun must shine. So without God's spirit we cannotby the word know how it fares with our souls. For whereas sin comes with conception, and some moral principles by education, grace comes only by inspiration, as experience teaches. It is said that Melancton (having found the word most easily to prevail with him) doubted not but his preaching, should do wonders upon others, but having tried, he sound and confess, that old Adam was too strong for young Melancton, whence he resolved upon another course, viz. to add unto his preaching, faithful and servant prayer for them, saying, though our reasons cannot open their eyes, yet God who brought light out of dark●nesse can do it, and therefore we pray unto him, with the Prophet for his servant. 2 Kings 6. 17 Lord open their eyes.  
And certainly if arguments, or the evidence and demonstration of reason, drawn from the very word itself▪ could convince the judgements, and change the minds of our malicious adversaries, there needed no more to be spoken then hath been spoken in the former treatise, and this to cure their Enmity, Prejudice, and Misprision towards Religion, and the Religious. Yea, admit they but minded what hath now been said of this argument▪ what could they have to object? For i● the religious (whem they term Puritans) are so far from justifying themselves, that their thoughts are chiefly taken up with their own wants and infirmities, and that they account their v●r● 〈◊〉, 〈◊〉 as filthyr eggs? And that their 〈◊〉 the 〈◊〉, do indeed through ignorance and bl●●dues justify themselves, and think they are pure and without sin? wh●n they are not in any degree purged from their filthiness, as hath been plentifully proved Let them acknowledge, yea, let all men uprightly and impartially confess, that the reputed Pu●ita●● 〈◊〉 no Puritan, but that their accusers, who rai●e and cry out so against Puritanisme, are every of them both notorious Puritans, and the right heirs apparent to him ●ho is the Father of lies, John 8. 44. For see how scandalous, how slight, how false and forged thi● their accusation is, so are all the residue, as I shall be able easily to evince. For they are no more guilty of the things they are accused, than Benjamin was o● joseph's Cup, when it was put into his Sack.  
But it is the spirit of God alone, that can convince men both of their sinfulness and maliciousness. For as mere sense is uncapable of the rules of reason, so reason is no lesfe uncapable of the things that are supernatural. The true knowledge of the nature and state of the soul, must come by his inspiration that gave the substance. With the spirits help, the means can never be too weak: without it never strong enough. Wherefore let us importune God the father, (who only hath the key of the heart) for his holy spirit, to become their teacher, then shall their understandings be opened to discern the truth clearly, as it fared with those Disciples▪ Luke 24. 44. 45. and their hearts changed as St. Paul's was▪ Acts 9 In the mean time, let us pray for them, as Christ for his murderers, Father forgive them for they know not wh●● they do, Luke 23. 34.  
And so much concerning your first Misprision Now let us hear what else you stumble at?   

Sect. 19  
Question. You have sufficiently satisfied me touching who are, and who are not pure in their own eyes; But secondly, they are grieviously accused ● rash judging, and sensoriousnesse?  
Answer. I confess it, but the truth is, not they, bu● their accusers are guilty of this crime also, as it ●a▪ red between joseph and his mistress; Who grieviously complained of him, when he had more reason to complain of her. For bring both to the trial; and you shall find: that they are the only censurers, who cry out so against censuring▪ and that those who are condemned for judging rashly, do indeed but judge justly, and warrantably according to the rule of God's word. Now that the accused are not guilty, will appear by many particulars, as  
First, they are so far from judging men for appearances, or motes, or some sudden eruptions, that they neither do nor dare judge any one wicked for this or that single act of gross impiety. For admit they seen man once drunk, or hear him overlash with his tongue in a passion, or find him convicted of some foul enormity; they hold not this a suffi cient ground to conclude him a wicked man, or an Hypocrite, when the main tenor and course of his life besides, is a continued current of honesty and goodness. No, they know and are acquainted with the word, and therefore are better taught then to be so uncharitable.  
Well may they suspend their good opinion in case of some unexpected misdemeanour, or for lesser evils, either affected, or often repeated, but they know that every bad act, does not denominate a sinner. One act makes not an habit, every vice is a sin, but every sin is not a vice. Once being overtaken with drink, makes not a drunkard, nor one oath a swearer, nor one falsehood a liar. Yea, a trip in the way, sets a man somewhat the more forward if he do not fall.  
One act can no more make a good heart unrighteous, than a trade of sin can stand with regeneration, for as there are some acts where in the Hypocrite is like a Saint▪ so there are some ag●ine wherein the greatest Saint upon 〈◊〉 ●ay 〈◊〉 like an Hypocrite. As whi●h 〈◊〉 the Saint▪ have not once done that (even after conv●●sion and regeneration) whereof they are ashamed Y●a▪ 〈◊〉 ●r a few sinful acts were a 〈…〉 an Hypocrite, what would become of all the 〈◊〉 ev●n the best recorded in Scripture.  
And therefore the wise charity of Christians, like the mercy of God● can distinguish betwixt sinnes of infirmity, and the common practice o●si●ne, and esteem men not by a transient act, but by a permanent condition▪ knowing that the tenor or accustomed course of a man's life, his whole conversation must either allow or condemn him before God▪ not some sudden eruptions. For neither good nor bad at the last day shall ●e judged by every one of his actions, but by all, not according to his ●●eps, but according to his ways. Jer. 32. 19  
Indeed as charity in them, does not allow o● groundless suspicion, so it doth not thrust out discretion: They may not judge rashly, but they ought to ju●ge 〈◊〉 As they are not so overly as to take mot●s for beams▪ so neither are they so partial, as to account beams motes, lest thereby they should foster iniquity. For to be vices friend, is to be ver●●●●es enemy, and ●o ●●sti●i● the wicked, is as bad as to condemn the just▪ Pro. 17. 15.   

Sect. 20.  
Therefore, though they will not condemn a man for one single act, or sudden accident, yet i● they see the m●in● 〈◊〉 and course of his life to b● wholly vicious and sinful, they will and may boldly censure him a wicked man. As for example. If we know a man to be a common Drunkard▪ Isay 5. 22. Heb. 2. 15. Joel 1. 5. Or a continual Sweater. Psal. 10 7. Jer. 23. 10. Exod. 20. 7. 〈◊〉 5. 12. O●●n 〈◊〉 companion of Ha●lo●s▪ Pro. 7. 10. 1 Cor▪ 6▪ ●5 Or a●● ●●c●stomary Deceiver, Pro. 1. 13. and 20. 17▪ and 2●▪ 6. Or a frequent Slanderer of his neighbour D●ut. 27. 24. Psal. 101. 5. Or an open Sabbath b●e●k●r, (for God hath given the Sabbath as a ●ig●e between him and his, in point of Sanctification, Exod. 31. 13▪ to 18. So that he who cares not to profane the Sabbath, by that sign, is known to be none of God's people.)  
Again, If we hear a man boast of sin and mischief, or defend it. Psal. 52. 1. If we perceive that a man makes no conscience of prayer, reading the word, etc. in his family, Psal. 14 4. and 79. 6. Jer. 10. 25. If we find one to be of a reprobate judgement, touching actions and persons, esteeming good evil, and evil good P●o. 17▪ 15. and ●9. 27. Isay 5. 20. Or ●h●t 〈◊〉 〈◊〉 h●● brother▪ ●or doing that which i● good▪ as ●ai● did Ab●ll, 1 Joh● 3. 12. Or to be an affected Scoffer at religion. Gen. 21. 9 10. 2 Sam. 6. 16▪ 20. 21. 22. 23. Psal. 1. 1. Or to lay plo●●, or consult 〈◊〉 others against th● godly, Psal. 83. 2 to 10 Mat. 26. 4. ma●ke the 3 6. Or to be an accus●r of them: Revel. 12, 10 Levit. 19 16. Pro. 16. 28. If we hear one rejoice at the secret infirmities of the godly, or open scandals of Hypocrites P●o. 11. 13. for none do so but God's enemies, as is plain by 2 Sam. 12. 14. because our brother's fall, is the Devil's victory.  
Again, If we hear one carp, and fret against the word▪ refusing to hear it, John 6. 66. and 8. 47. 2 Cor. 2. 15. 16 Pro. 29▪ 1. Or to withstand the preaching of it: ● Tim. 3. 8. Acts 13. 10. Or lastly, If we hear a Minister in his preaching, to disgrace or revile the godly: So making sad the hearts of the righteous: Or to ●astifie the wicked, so strengthening them in their evil ●ou●ses, by preaching unto them p●●●●, Eze. 13. 22▪ Pro 24▪ 24. Upon any of these grounds, we may boldly censure him a wicked man, and for the present in a damnable condition.  
And this is warranted by the word of God, for besides that they are sufficiently marked out, and branded by the Holy Ghost for such▪ in the places before quored. The word else where gives two infallible ru●●s whereby to know and judge of a wicked man. The one is by his corks, the other by his words, the which will be more demonstrative, if we take this received Axiom along with us, as a ground whereon to build our ensuing discourse●▪ Namely, that  
Every particular man, is either in his sins, unregenerate in the state of nature, and so a wicked man, or else he 〈…〉 the state of grace a believer, and so the child of God▪ For there is not a mean betwixt them, Every soul saith chrysostom▪ is either the sp●use of Christ, or the A●●lt●●sse of the▪ Devil. We are either a branch sp●●●g from Adam's stock▪ which draws sap from that cursed ●oote of death, or else we are transplanted into the vine Christ, and d●aw our sap from him.  
Now if we draw sap from this vine Christ, its impossible but we should bear the fruits of the spirit: which are love, joy, peace, long suffering, gentleness, goodness, faith▪ meekness, temperance, recknoed up by the Apostle, Gal. 5. 22. 23. And so on the contrary, if we draw sap from nature, and bring forth the fruits and works of the flesh, which are manifest, as Adultery, uncleanness, Idolatry▪ witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, invying, murders, drunkenness, revile and such like, verse 19 20. 21▪ Its impossible but we should be the children of the Devil, for he that committeth sin, saith our Saviour (meaning constantly and greedily) i● of the Devil, 1 John 3▪ 8. Which maketh him say to the Jowes, Ye are of your father the Devil, and the lusts of your father ye will do, John 8. 44. And again, verse 34▪ 39 Where the point is further amplified. And to this St. Paul gives testimony, Rom. 6. Saying, Know ye not, that to whom ye yield yourselves, servants to obey▪ his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness. verse 16.  
Whence it is, that our Saviour warning us to beware of wicked men; saith, Ye shall know them by their fruits, Mat. 7. 16. Do ●●n gather grapes of thorns, or sigs of thistles saith he: Even so every good tree, bringeth forth good fruit, but a corrupt tree, bringeth forth evil fruit▪ verse 17. 18. And in verse the 20. he tells us again, repeating the same words, that by their fruits we shall know them. Yea, we may know them by their want of fruit: we more than suspect want of sap in the root of a tr●e, if we find barrenness▪ in the branches. If either it have bad fruit, or no fruit, it is but a dead faith. And the true method of grace is, cease to do evil, learn to ●oe well. Isay 1▪ 16. 17. for as grace enters into the heart▪ sin goes out, like ●●re out a vessel, when wine is poured in. Or as it fares with Women, that having once conceived cannot admit of a second conception, until they be delivered of the first. They▪ Saith St. Paul, that ar● Christ's have ●ru●ified the flesh, with the affections and lusts, Gal. 5. 24. But more fully to the point i● hand, is that 2 Tim. 2. 19 The foundation of God remaineth sure, and hath this seal: the Lord knoweth who are his [and that we may know likewise who are his, it followeth excellently] Let every one that calleth on the name of Christ, depare from iniquities Words and actions express our hearts to men: thoughts to God.  
So that this is one infallible rule, which the word of God hath set down whereby in many cases, one man may know and judge of another: for the tree is known by his fruit. Mat. 12. 33.   

Sect. 21.  
2. The second rule is by his words, and this is no l●sse infaliable: for out of the abundance of the heart the mouth speaketh, Mat 12. 34. A good 〈◊〉 saith our Saviour, out of the good treasure of his heart, bringeth forth good things; He will be as careful, of what cometh out of his mouth, as what enters into it, and as circumspect▪ to keep his speech free from obs●enety, and profaneness as his meat from poison He will either ●e silent, or his speech shall be better than silent'sts▪ Yea, his tongue usually, as being taught with a coal from the Altar: ministereth grace unto the hearers, and warms the affections of the standers by.  
Whereas contrarily, An evil man out of the evil treasure of his heart, bringeth forth evil things Mat. 12. ●5. Yea, his tongue is so set on fire from hell: James 3. 6. that your ears willglow▪ t● h●●r him. For for the most part he utters nothing but 〈◊〉 and filthy language, 〈◊〉 with oaths ●nd untruths. Yea, it is much if oat●s s●riv● no●●or n●mber with words, scoffs with oaths; ●nd urine 〈◊〉 wi●h both▪ So that their very sp●e●h bewrayeth them, as she said to Peter, and Sir Thomas Moor to 〈◊〉 or as Austin of Cyprian's stile. For as if it we●● not misery enough for them to be wicked, except they also showed it to the world that others might hate them for the same (and certainly it is both a mercy to us, and a just judgement of God upon them: that their tongues are as bad a● their hearts) like serving men, they suddenly tell us without ask who owns them: whether God or the Devil, that Satan, and not the holy spirit beareth ●ule in their souls. For where have you a drunkard, or swearer, or liar, or lustful person and the like so wise: but he must tell to every one that comes in his company, that he is such an one; Even as a f●●le ●●lleth every one ●e meers, that he is a fool, Eccles▪ 10. 3. And indeed as oyl● will not be hid in water: No more can superlative wickedness be kept close in the heart. For hear such but speak▪ and you shall find them to be of the serpent's broods, ●ither by their swearing, or by their ribaldry▪ or ●y their venting some way their enmity and m●li●●, against Cod's people and goodness.  
Which 〈…〉 how can they blame us for granting wha● they bo●h 〈◊〉 ●nd invite us unto? Or for endeavouring th●●●ha●●ood, which (if wise) they would v●●ue more ●hen ●en thousand worlds.  
But third●y, 〈…〉 their passion they would but hear reason: Besides ou● warrant from God's word, and their inviting us so to do: It cannot be otherwise in the judgement of nature: for the tongue (saith Pithagorus) is the bewrayer of the heart. And a man is by nothing better known saith Seneca, then by his communication. The habit of the mind saith Diogenes, is best perceived by a man's talking. And Socrates is peremptory, that he who cannot rule his tongue, can much less rule his lusts. And another of them, There is the like correspondence between the heart and tongue, that is between the bell and clapper. Evil speaking discovers an evil heart: as the striking of the clapper does a broken bell.  
Yea, It were senseless to believe the contrary, for is it possible that the fountain should be pure, when the streams which flow from it are ●o corrupt? Can it be imagined, that one should defile his own tongue, that he may defile another's ears? That he should take the fire of his own lust, and by the utmost of his endeavour fling it in at the windows of every soul that hears him, to set them on fire also? If his heart were not altogether graceless? Nor is this all; for least this poison should not hurt, he conserveses and sugars his filthiness in wit: that death may be sure to be swallowed. And that it may enter, and piarce the deeper, he pointeth it with the sharpness, and pleasantness of invention and eloquence: so becoming a Devil unto men, by turning wit into temptation, and perverting that excellent issue of the soul, to be a factor for the flesh: Yea, to carry errands of beastliness, between the inventor and the hearer: so becoming a destroyer of souls, while it foldeth up the sin in sweetness.  
Now well may the clusters of grapes, which grow upon a spiritual vine be hid under the leaves▪ of temptation sometimes, that they cannot be seen: but it's never known that grapes and garicke grow upon the self same stalk●. Nor will any man believe, good wine to be in that vessel, from whence vinegar is daily drawn forth.  
True it is, such an one may flatter himself, and boast that he hath a good heart and meaning: what soever men judge of his words. But Satan gulls him most grossly: for besides what hath been spoken, The Holy Ghost witnesseth that there is no fellowship between light and darkness, Christ and Belial. 2 Cor. 6. 14. 15. That the Ark and Dagon, canno● lodge under the self same roof. 1 Sam. 5. 4. And our Saviour Christ tells us plainly, that both good and bad at the last day, shall be judged by their words, Mat. 12. By thy words thou shall be justified, and by thy words thou shalt be condemned, verse 37. Yea, how light soever thou makest of them, thou shalt give an account at the day of judgement, for ev●ry idle word thou speakest. verse 36.  
Away then with that more foolish than common boast of a good heart: when the tongue is foul, and the lif● filthy. For when smoke comes forth of the chimney, there must needs be fire on the hearth; when the floods of corruption come gus●ing out at thin● ●yes, hands and mouth, there must needs be a fountain within thine heart, which maintains them.  
True, we know nothing of thy future estate, or touching God's decree: what then, It is easy to say whether it be day or night with thee, although we neither s●e S●n●or ●or Moon. Thou seest not the wind, thine heart, thy braides, thy soul: but the noise and operation of ●h● wind do prove it. The panting of the hear● doth express it, the thoughts and imagination's of the br●i●● does declare it, and life, sense, and motion, shows that thou hast a soul in thee. And so much of the first particular.   

Sect. 22.  
2. Secondly nor do they determine of any ones final estate, be he never so wicked. Well may some sensual ●gnoramous, or enemy to Religion: who hath no more skill in Scripture, than a beast hath in music do 〈◊〉 calling others that are less civil, or more vicious ●h●n him●elfe r●probates. But I never heard a knowing ●h●●s●ian use the Phrase in such a sense, of any 〈◊〉 person.  
Secondly, 〈…〉 professor of Religion answer a ●c●●●ing 〈◊〉 that sets ●is wi● and learning upon the ●●nters to argue against the truth, and flout at 〈◊〉 that he s●●mes to be of a reprobate judgement, in calling good evil, and evil good: Isay▪ 5. 20. Or otho's▪ that oppose and persecute the truth; that they ●re ●or the present in a reprobate condition: (which may be affirmed of all the Elect, before their conversion▪ ●t being a true rule, whosoever is co●v●rted shall be saved: but all that shall b● s●ve● are not converted.)  
Or lastly, they may happen to t●ll such as are ignorant of the principles of Religion, or such as are merely civil: that they are yet in their natural condition, and enemies to God. And that they are no way fit to ●ye▪ before they are able to y●eld a reason of the hope that is in them: and can prove a manifest change in themselves, which is a truth undeniable, for except we be borne again, we can never enter into the Kingdom of God, John 1. 13. and 3. 3. 6. 1 Pet. 1. 23. Rom. 8. 13. 1 Cor. 15. 50. Gal. 6. 8. 1 John 2. 29. and 3. 9 and 5. 4. 5. 19 Yea, these are not only truths, but ●uch profitable truths, and wholesome Items, such faithful, friendly and soul saving offices, that had they eyes to see it, and hearts to make use of it, they would more love us for this our love and faithfulness; then Jonathan did David, for his fortitude. And heartily bless God, that ever they met with such plain dealing people.  
I know (and that by experience) our enemy's are either so ignorant, that they cannot distinguish between these expressions and the former. Or so malicious, that upon all occasions they will wrest our meaning so, as may make most to our reproach. I know also, that it is a daily slander cast upon th● religious▪ and believed through a combination, and confederacy of their envy and ignoranc●, that we do judge them reprobates, & damn them to the very pi● of Hell. And that we are like those passionate spirits Luke 9 54. 55. who seeing the Samaritans, less● courteous to our Saviour then they expected: would have fire from Heaven in all haste to consume them. But it i● altogether false, and they who have thus affirmed are bound to repent of it. For first we think less ●●ale, more ●●arity and discretion fa● better: and do acknowledge, that his detestation is too deep, who will burn his linen because 'tis soul●.  
Secondly, there is so little truth in the other p●r● of this calumny that I could never yet hear of ●ne ●a●▪ that (being a professor of religion▪ or any whit versed in the Scripture) durst in the least measure undertake to determine of any one's fin●lle estate. Yea take one that is the mo●● rashly sensorious and ridged, the most strict, or indiscreet Novice in Christianity that ever was: And he will confess, that what the most vile are, he ha●h been: and what himself is, the other may be before to morrow. As who can be acquainted with the histories of David, Solom●●, 〈◊〉 Peter, Paul, Mary Magdalen, the T●i●f●▪ etc. And not acknowledge; that the streams of ●●ue repentance▪ fl●wing from Faith in Christ: wil● w●sh clean, a●d qu●te remove the foulest sins▪ w●●th●● Th●ft, who redeem, pride, murder, persecution of the ●●uth, s●r●●ry, idolatry and the like. Yea, they know from the word, that even the sin against ●he holy Ghost were not unpardonable, if the party could but repent▪ And that God's mercy is often such, that where sin most abounds, there grace may as much abound. As in St. Paul, Mary Magdalen, etc. Luther was a Monk●: St. Austin a Manichee Yea, one fright changed Sa●l, a bloody persecutor, into Paul a most famous Preacher.  
And not seldom do they prove the rarest Christians, who have longest continued in Satan's service: that they may with double industry, redeem the time they have lost, and the evil they have committed. As it is o●ten observable in Scripture, that the children of women long barren, proved most famous and excellent. As Sara brought forth Isaac, Rachel Joseph, Hannah Samuel, Manoa Samson, and Elizabeth John the baptist. Not that any should presume to sin, or continue in sin, that grace may abound: For we read not of a pardon for such a sin.  
Briefly to shut up, and stop the mouth of this slander: Let the malicious know, that as it is with trees whereof some are fruitful in the beginning of▪ Summer, some a little after, some in the midst, and some at the latter end thereof: So it is with God's Elect, and only they are counted barren, and unfruitful by us, which bear no fruit at all: neither in beginning, middle or end. Or as it fares with women that are a long time barren. who notwithstanding may afterward prove fruitful, and happy in child bearing. Though I could say more to make thee ashamed, for so slandering the servants of God, if it were profitable for thee to hear it: But I fear least when I have rescued them, thou shouldest cut thy own throat with the same weapon. And yet I know no warrant I have, to balk any particle of divine truth: Wherefore hear it, and in case it do prove thy bane thank thyself, I am guiltless. The case is this, Thou thinkest we judge every notorious sinner, or malicious Persecuter a very reprobate, though he be but in the midst of his way: But this is so far from truth, that we can call God to witness, we dare not pronounce definitive sentence, upon the wickedest man ali●e: though we even see his departure to be never so sudden, or desperate, knowing that the mercy of God may come, between the bridge and the brook, betwixt the knife and the throat. And that repentance may be suggested to the heart, in a moment, in that very instant. But this only may be, there is no promise for it. Many threatenings against it, like that Proverbs 1. 24. to 32. little likely hood of it. And certainly such an one, leaves behind him to his friends but small hope and comfort of his salvation. And so much of the second particular.   

Sect. 23.  
3. Thirdly, Neither can it be proved, that any one of them dares judge the worse of another for: what he hath been▪ provided he is now a convert▪ For they well know and consider, that the sins which went before our conversion, can nothing prejudice us having repent. For true repentance, and faith in Christ: wipes and washes away all the stain and guilt of them, even out of the sight of God, much more should it do so, out of the sight of men.  
True they are the greatest of ●inners in their own apprehension, or of sinners the chief as St. Paul styles himself, but others ought not so to judge of them. For as holy Barnard expresseth it, a sinner upon his repentance, is a sinner and no sinner: A sinner in his own apprehension, none in God's account. For which see a book case or two, Luke 15. 24. 32. 1 Tim. 1. 13. Acts 26. 10. 11. 12. Where we hear the Prodigals father, speaking as sparingly, and gen●●y, and lovingly to him as is possible: but not a word of his gross demeanours, while the repenting sinner himself, thinks he cannot have terms odious enough, wherewithal to aggravate his offences. And the self same difference of expression, you have between what the Holy Ghost useth of St. Paul, and what St. Paul useth of himself. And surely those sins are not ours, whereof we have truly repent: The skin that is once washed, is as clean from soil as if it had never been foul.  
And indeed, if the man be new, why should the old names of his sins remain, and be cast in his teeth? In a man's conversion, Old things are passed away, and all things are become new, 2 Cor. 5. 17. A new life, and a new course should not be disgraced▪ nor discouraged with the odious rehearsals of a man's old sins. Neither does the mercy of our God measure us by what we were, but by what he hath new made us. Otherwise it would be wide with the best, for should the eye of God look b●cke to our former estates, he should see Abraham an Idolater, Paul a Persecutor, Manasses a Necromancer, Marry Magdalen a Courtesan▪ and the best vile enough to be ashamed of himself. Now if God have remitted why should we retain? why should not we pardon where he doth?  
And yet how common is it with our malicious enemies (when they can find nothing else to lay to our charge) to cast in our teeth our former failings? resembling the Prodigals elder brother, Luke 15. 28. 29, 30. whose evil eye, envious tongues, churlish and malicious ●arriage, paints them out to the life. Though no great matter▪ for if the world condem●e us, and God do acquit us: sin may grieve and trouble us, but the Devil himself shall never hur t us.   

Sect. 24.  
And so you have the reputed Puritans practice in point of judging, and sensoriousnesse, with the rules they observe therein; and the same proved to be just and warrantable from the word. Now see how rash, and partial their malicious enemies and accusers are in judging of them: and how diametrially opposite they are, to the wise judgement of Christians. As bring them to the trial, who censure the religious to be the only censurers:  
It will plainly appear, that they observe not any one of these rules from God's word, for  
1. First, in stead of judging men according to to their constant and common practice: If they but hear of a professor of religion, for otherwise they hav● no quarrel against him▪ that through humane frailty, or some strong temptation▪ does overshoot himself, or is overcome in a fault, at unawares, they are so far from restoring such an one in the spirit of meekness, or considering it may ●rove their own or any other man's case: which is the Apostles caveat, Gal. 6. 1. That for this one, bare, single act, they will most unjustly, and uncharitably, judge him to be an Hypocrite, and a Dissembler. Yea damn him to the very pit of Hell. An assertion that deserves the rod: for to things impossible, the law compelleth no man: Sa●es my Lord Cook in his reports. But surely they expect, we should cease to be men so ●oone as we become religious▪ And that if Christ have once chosen us to be his servants, and given us his spirit and grace: we should thenceforth be of a pure, and unmixed nature. For were they of a right judgement, they would at least know: that this Hagar, or in mate sin (though she have many a How) will not be ●u●ned quite out of doors. And that it is so bred in the bone, that it will never out of the flesh: till our bones be ready with joseph's bones to be carried hence. For in many things we sin all; saith St. James, James 3. 2. Yea in all things, we all let fall many sins: as our own hearts out of minutely experience can tell us. For though I dare not say, that this or that action is sin: Yet I dare say there is sin in the action, be it what it will: For though we are perfectly justified by the righteousness of Christ, and ha●e all graces (in their measure) wrought in us, in the very act of our own conversion: yet our understandings are but in part enlightened, our wills and affections but in part sanctified by the spirit. Neither is it for us to expect a full stature, i● the Cradle of our conversion: For as nature, so grace rises by many degrees to perfection.  
I grant there is a perfection of parts, and a perfection of degrees: and that the grace that is infused into us at the first is perfect in regard of the parts; As a Child is a perfect man, in all the parts of a man, but not perfect in regard of degrees, or in the quantity of every part: for we grow up in grace, as a Child does in stature, until we attain to glory, which is grace perfected. God deals in spiritual proceedings as in natural, ad extreama, per medium: to extremes by the mean. Non nascimur senes: we are not borne old men, but first Infants, than striplings, after that men. Yea the Infant in the Mother's womb, first liveth (as Aristotle will have it) the life of a Plant, then of a sensitive creature, and then last of all of a man. And did not he, who was God from eternity, and might have been perfect man in an instant: by many degrees rise to perfection, both of his manhood; and the execution of his mediatorship, to ●each us the necessity of leisure in spiritual proceedings? Grace in its growth is like the change of a man's hair, from black to grey: or the growth of a Tree, which is not wrought in a month, or a year, but in many years we not perceiving how.  
It is not with the Trees of righteousness, as it was with the Trees of Paradise: which were created all perfect, and full of fruit● the first day. But as in nature there is first a seed, than a Plant, than a Tree, than fruit (as a mighty Oak riseth of a small Akorne) so in grace: We are conceived of immortal seed, borne of the spirit, bring forth the buds and blossoms of grace: and so go on to perfection; yearly increasing in the fruits of obedience▪ We get not at one jump into heav●n, nor at one stroke kill we the enemy.  
Many are the vices, and imperfections: wherewith our souls (even from our Cradles,) have been tapestried: and strive we never so to be rid of them, they will still be hankering about us, for harbour and abode. Well may we overcome those cursed Canamites so: as they cannot rule, and rain in us as in former times: but we shall never utterly expel them, from dwelling amongst us. For do what we can, yet still they will be as thorns in our sides, to vex and grieve us.  
The Regenerate man is not wholly spirit, as the Carnal man is wholly flesh: The flesh will be lusting against the Spirit, as the spirit against the flesh: the one will be tempting us unto sin, as the other is ever stirring us up to holy obedience. The work of grace▪ though it doth not suffer Christians to live as they list; yet it does not enable them to live as they would. It is not so broad as to allow of corruption: nor so narrow but it will permit of corruption.  
The best Christians in this their state of imperfection; are like gold that is a little too light: which ne●ds some grains of allowance to make it pass. We must grant the best their allowance, and supply out of our love and mercy, what we see wanting in them.  
You have heard of the patience of job, saith St. james: and we have heard likewise of his fits of impatiency too: but it pleased God mercifully to over look that: whom we might do well to imitate. And indeed we may aswell expect that a Physician should never be sick, especially of a mortal disease: as that the holiest, and greatest professor of Divinity, should live without falling into sin, yea the greatest sin, if God in mercy hinder not. Neither does God expect other obedience from his, then evangelical. Indeed as the Angels are pure spirits, so also God requires puer worship, and spiritual service of them. But in his Children▪ he doth not so much behold what we do, as accept of what we would do. For (like a loving Father, to his tender Child) he accepts affecting, for efecting; willing, for working; desires, for deeds, purposes, for performances, pence, for pounds.  
True the unbeliever, is under the strict rigour of the law, and bound to keep it, both actually, and spiritually: but the believer hath Christ to free him, both from that rigour and penalty of it: in whom his failings are pardoned, his affections, purposes, desires and endeavours accepted, as if he had performed total obedience. The Lord Christ that worketh in us, both the will and the work, will accept the will for the work. and that which is wanting in us, he will supply with his own righteousness.  
An honest purpóse bears out many errors in the eye of mercy, King Asa had divers (no small) faults, yet with one breath doth God report both these: The high places were not removed, And nevertheless A●as heart was perfect. How pleasing a thing is sincerity of heart, that in favour thereof, our just God digests many an error. He will not see weaknesses, where he sees truth. There is no condemnation (saith St. Paul) to them that walk not after the fl●sh, Rom. 8 1. He doth not say that have no flesh in them, but which walk not after the flesh. It is the main course of our life, that must either a●●ow, or condemn us; not some sudden, and particular eruptions. And pity it were that the best man should be judged by ●very of his actions and not by all.  
But how unlike unto God are these men: for let a professor of religion, but once slip in all his life (As a horse may stumble that has four feet) even for this single slip; all his graces, and good parts (be they never so eminent and many: and he never so deserving) shall be imputed to hypocrisy, and himself made the object of all their malice.  
When perhaps themselves not only commit the same sins, or far greater: but live in them, without fear, or remorse, or the least desire of amendment, being much like, (but far worse then) Judah, who condemned his daughter in law Tamar, to be burnt for being with child: but never considered his own greater crime, first in detaining her from marriage, secondly in seducing her with bribes to pl●y the whore, and lastly in acting that foul sin with her. Genesis 38. 24. to 27. Or the Scribes and Pharisees, who used to lay heavy burdens upon other men's shoulders, when themselves would not move them, with one of their fingers. Matth. 23. 4: Nor do they rest here, for   

Sect. 25.  
2. Secondly, they will judge one an hypocrite, for the least failing, or infirmity they can espy in him: although the tenore, and main course of his life besides, be a constant current of holiness, and censure the smallest offence, which a Godly man but once commits, more deeply: then the grossest crimes themselves repeat every day. Other men's Gnats with them, are harder to swallow, than their own Camels.  
It's worth the observing, how quicksighted these rash spirits are, in other men's faults, and how blind to their own. If a moat be in their brother's eye; their eye is still upon that moat, and so much of every act shall be taken, as will serve for lime-twigs to take us▪ the rest which cannot but be well construed, shall lie useless and unnoted. Yea even the least oversight, or indiscretion in a professor, prevails more with them, to make them speak evil of him, than much good can do to make them speak well of him. Because natural men, are more apt to dispraise faults in others, then to commend things well done; and in themselves, to think more of one good deed, then of a hundred bad ones.  
And whereas the sincere, and upright will pardon many things in others, which they will not tolerate in themselves, these on the contrary, will make the same things punishable in us, which they hold allowable in themselves: as if they would compel us to go to heaven, while themselves are content to take the other way.  
Now these men, who can sooner, and more clearly discern, a moat in another's Eye, than a beam in their own: are just like the Pharisees. Who could see more unlawfulness, in the disciples plucking a few ears of Corn, and the Palsy man's ●arrying his bed upon the Sabath day, then in their own devouring of widow's houses, and could better afford themselves, to be the greatest of sinners▪ than our saviour to be in company with sinners. Yea to murder Christ, than others to believe in him. joh. 7. 48.  
Indeed they seem to be transcendantly Charitable, even loving, and caring for their neighbours more than themselves, resembling some husbands, who care more for their wife's honesty then their own. But the true genuine reason is, these ridged censurers, as they can see another, but not themselves without a glass; so they look to others, not to themselves, and they have much the more quiet for so doing, an evil conscience, being like a bad wife, that will either be gadding abroad, or scolding at home.   

Sect. 26.  
But could I prevail with these men, I would wish them to be sure that what they hear of such a professor be true; because, First report, and that from the Devils servants: is not a witness of sufficient credit▪ to make them pass sentence upon a servant of God.  
Indeed if thou wilt be led by report, no marvel that thou condemnest them to the pit of hell; for thou shalt be told, that such a puritan will not sell a pennie-worth of Aquavite, upon a sabbath to save a man's life.  
That another will refuse to receive money npon a bond, or mortgage to day, being the Lord's day; that he may take the forfeiture, or a good round composition to morrow. That another hath undone such a man by extortion, and suits, and being desired to let him out of prison, makes answer No: he shall rot there, for he is a wicked man, and it is Gods will I should punish him. In fine thou shalt be told, that all professors will lie, and Cousin, though they will not swear, and judge all to be damned reprobates, who are not of their own sect, with a multitude of the like, Every one of which reports is as true, as that Naboth was▪ a blasphemer of God and the King. jeremiah an enemy to the State. Paul a polluter of the Temple. Steeven a destroyer of the law; all the Disciples deceivers▪ and Christ himself a wine bibber, a Sabath breaker, a seducer of the people, a Belzebub, etc. Which slanders were generally reported, and confidently believed in their several times: as the like are at this present. Wherefore, go not by hearsay, except thou lovest lies more than the truth.  
Yea in this case, if thou didst but know what wicked, and malicious hearts some have against the Godly; and how full they are of the Serpent's venom, as being Satan's seed; and partaking of his nature; thou wouldst acknowledge, that report joined with the relaters own oath that he saw it, and knows the same to be true: is too weak a ground whereon to build so heavy a sentence, as the imputation of an hypocrite. As I could instance from experience, did not the scripture afford examples thereof, as in the case of Naboth, Steven, our Saviour Christ. etc. But   

Sect. 27.  
2. Secondly, (For I will yet go farther with thee) Suppose thou art an eye and an ear witness, of one man's being drunk, of another's swearing, or lying, of a third convicted of adultery, and the like: Each of them making an holy profession, and show of godliness, yet this is not a sufficient ground for thee to conclude they are Hypocrites: for to conclude any man an Hypocrite, for one or two single acts of impiety, when the tenor and main course of his life, is a current of honesty and goodness, is against the rules, both of Divinity, Physic, Experience and Philosophy,  
Yea if one, or a few sinful acts, were a demonstrance of an Hypocrite, what would become of those Champions, and Worthies, recorded in holy writ, where we read that Noah was drunk, that Let committed incest, that Abraham told lies, that joseph swore profanely, that Jacob used indirect means to get the blessing, that Aaron mutined against Moses, and made a molten Calf for the people to worship, that David committed both adultery, and mu●ther, that Peter denied and forswore his master and the like of many other, the dear Saints, and servants of God.  
My matter leads me to produce these instances the better to assuage their malice, and stop their mouths, who are so rash and uncharitable in judging their brethren in the like cases. Nor should I deal uprightly, if I passed them over.  
But I grieve to think, what a desperate, woeful, and contrary use many of them will make of it, for as sundry of St. Paul's hearers, (Spider like,) wrested his Epistles, and other Scripture unto their own destruction, 2 Pet. 3. 15. 16. So these being of a serpentine nature, (a●d Satan by his policy working upon their depraved judgements, and corrupt hearts,) when they hea●e of the slips and falls of these holy men▪ will ●o●thwi●h deco●kt the mercy of God into poison, and appl● them as precedents for imitation: yea as warrants for their continuing in their evil courses. For although evil was never made to be imitated, but goodness: yet they will follow them in what they did amiss, imitate none of their virtues, nor once take notice of their repentance. And although God never intended one tittle of his word for a temptation, yet what is recorded therein, of the Saints falls, and his unspeakable mercy▪ in pardoning the foulest sins, hath proved by accident the loss of many thousan● souls,  
But let such know, that there cannot be a more gross, and sottish delusion, for what indeed is an argument of ●eare, they make an argument of presumption in sinning: and what they hope shall excuse them, doth but more properly condemn them, because they had that warning before them.  
What Pilot that were in his right wits▪ when he seeth Seamarkes', purposely set to give warning of Rocks, Sands & Shelves where on others have made shipwreck, will take occasion thereby to run his Ship upon them: So what wise man, that tenders the safety of his own soul, when he heareth these examples, which are recorded for our warning wil● not make them as so many monitors to warn him to take ●eed. For if they being so godly, had their slips and falls, let him that thinketh he stands, take heed least ●e fall.  
Nor will any that have grace, make their sins, and the mercy of God in pardoning them, any encouragement to go on more securely in a sinful course, but rather a caveat, and a spurr, to work out their salvations with fear and trembling, as the Apostle exhorts. Phil. 2. 12. And whosoever doth otherwise, is like with that foolish builder, Lu. 14 28. to 31. to come short of his reckoning. For their falls are written to raise us up when we are down, nor to cast us down when we are up: And appointed for our consolation afterward, not for one presumption before. They sinned that thou mightest not presume, they were pardoned that thou mightest not despair.   

Sect. 28.  
Besides there is a mighty difference, between the same sins in thee, and in them whom thou so uncharitably censurest: Namely between entertaining an evil once and often, between falling into sin, and wallowing in it like a filthy swine, or continuing therein a long time. Between an action and an occupation: between sins of infirmity, and the common practice of sin: Between that which we strive against and grieve for, and that wherein our whole delight is. Between hating what we do, and ourselves for doing it, together with grief and sorrow afterward: And being glad of it, rejoicing in it, boasting of it, yea pleading for it: and applauding ourselves for our wickedness. Between sin prevailing as a Tyrant, and sin raining as a lawful Sovereign. Against the intention, and with full resolution. Between being hunted by sin and Satan, until we be overborne by the violence, and strength of his temptations, and our own corruptions; and so led captive against our wills and besides our purpose, and contrary to our resolution: and yielding full consent, yea hunting after sin, and the occasions thereof: Yea, drawing sin unto us as with cart-ropes, and committing it even with greediness. Between being better, and more careful afterward, as Peter after his denial and being hardened through the custom of sin, growing worse and worse; because judgement is deferred and thou hast hitherto scaped punishment. Between yielding to one sin, and entertaining all that offer themselves: So adding sin unto sin, and heaping up wrath against the day of wrath. Between being surprised on the sudden, when Satan hath us at some extraordinary advantage of time, place, company, etc. and committing it upon deliberation, advisedly, and of set purpose: Yea studying, plotting, and devising how to make others join with us in the same sin. Between rising up again by true and unfeigned repentance, being sensible of our own weakness▪ bewailing the same, carefully looking to our feet, striving to ●un●● more swiftly in the way of righteousness, flying ●●to God by fervent prayer, desiring the assistance of his spirit whereby we may be able to mortify our flesh, and the corruptions thereof, never resting until we have throughly washed our polluted souls, with the blood of Christ applied unto us by a lively faith: and wilful impenitency, joined with hardness of heart: Even blessing thyself in thine own heart, saying I shall have peace although I walk according to the stubbornness of mine own heart. Yea the difference is such, that the Holy Ghost in favour of the sincere and upright: will not vouchsafe to the one the name of sin. As see 1 John 3. 9 Who so is borne of God sinneth not, (that is with full consent of will) and what saith the Law itself? If violence be offered to a virgin, if she cry ●ut she shall not die: but if she cry not out she shall be punished with death. Deut▪ 22. 25. 26. 27.   

Sect. 29.  
Which being so, may make thee of another mind: that is to think much better of them whom thou condemnest, and far worse of thyself, 1. Better of them, for no mortal creature can be so vigilant, or Argus eyed: but sometimes he may be surprised by an enemy. Sometimes grace is asleep in the holiest, and wariest breasts, while they are miscarried by their passions to their cost. To be always, and unchangeably good: is proper only to the glorified spirits in Heaven. For in the Church militant here below a man may be a good Archer, though he do not always hit the mark. Yea, it hath ever been held, that a few times hitting, countervailes often times missing.  
2. Worse of thyself. For have they committed such and such sins, and so broken their promise and vow made unto God in baptism? It was full sore against their wills, but thou never hadst the least desire to perform thine: Yea, it hath ever been thy whole delight to break the same. And certainly he is an honester man, that owing a great sum of money and promising payment thereof, pays what he is able though he fall never so short of it: then he who owing the like sum, & making the like promise, is so far from paying what he should▪ that he squanders away what he hath, and never intends to pay a farthing.  
Are their sins in them, great sins, as great in them as in thee, what then? There is sin in the regenerate, there is nothing but sin in the unregenerate. Even the Spouse in the Caticles justly complains of her blackness, yet she is fair among other women. Cant. 5. Though the Publican was not simply, and sufficienrly justified: yet he was rather justified then the Pharisee. Our good actions cannot justify us, because in them the flesh lusteth against the spirit: Nor yet can our ill actions condemn us, because in them the spirit lusteth against the flesh.  
We are all bound to keep the Law, and might have kept it perfectly had it not been our own fault. But since the Fall we cannot keep one tittle of it: so sin we mu●t of necessity, and the wages of every sin is death by that law: yet no necessity of dying the death, except we love death more than life. For God in his infinite wisdom and goodness, hath not only found out a way to satisfy his justice, and the law▪ but given his only begotten son to die for us, and to redeem us, that whosoever believeth in him should not perish but have everlasting life. john 3. 16. A mercy offered and a way found out: that may astonish all the sons of men on earth, and Angels in Heaven.  
But are we believers or unbelievers? this is the main of all: for  
First, God esteems of faith above all other graces, deeds, or acts of ours; John 6. 28. 29.  
Secondly, If we are believers, we have Chri●t for our sur ety, and he hath redeemed and delivered us from the rigour and curse of the Law, Gal. 3. 13. and 5. 1. Rom. 7. 6. and 10. 4. Neither are we any longer under the law but under grace. Rome 6. 14. and shall be judged by the perfect law of liberty, Gal. 5▪ 1. James ●. 25. Because Christ hath sufficiently satisfied his father's justice, for all the sins of the faithful: and paid our debt even to the utmost farthing, Isay 53. 4. 5. 2 Cor. 5. 21. Heb. 9 26. 1 Pet. 2. 24. Rom. 3. 25. 26 1 John 1. 7 9 Yea if we lay hold on him by a lively faith, our sins are his sins, and his righteousuesse our righteousness, Jer. 23. 6. Psal. 4. 1.  
Not that we may sin the more freely: for even to believers the Law is given, that grace may be required: and grace is given that the law may be fulfilled, by us evangelically, for us by Christ (whose righteousness is ours) perfectly. The Law is a glass to show us our spots, the Gospel a fountain to wash them away. We look upon the Law to keep us from presumption, and upon the Gospel to keep us from despair.  
True every sin a believer commits deserves damnation, but no sin shall condemn but the lying and continuing in it. Secondly, so our failings be not wilful, though they be manyand great, yet they cannot hinder our interest in the promises of God. For God that worketh in us both the will and the work: Will accept the will for the work, and that which is wanting in us, Christ will supply with his own righteousness. He respecteth not what we● can do, so much as what we would do●: and that which we would perform and cannot, he esteemeeth as though it were performed.   

Sect. 30.  
Hear this all you that believe, and cry out Oh the depth! But let all unbelievers (such as censure the Saints as before is showed) hang down their heads, and know to their sorrow: That except they become new creature's, Christ shall profit them nothing▪ Gal. 5. 2. For being out of Christ they are bo●nd to ke●p the whole law. Gal. 5. 3. Or stand liable to suffer the penalty thereof for not keeping it. For though this be the condition of the New Covenant, Believe and thou shalt be saved: yet all that they have to trust unto is, Do this and live, Rom. 10 5. And cursed is every man, that continueth not in all things which are written in the book of the law to do them. Gal. 3. 10. And I wish they would seriously think of it.  
Indeed put ye off, concerning the former conversation the old man, which is corrupted through the decieveable l●sts, and be renewed in the spirit of your minds, and put on the new man, which after God is created in righteousness and true holiness: Ephes. 4. 22. 23. 24. and then all the former promises, and privileges will belong unto you▪ but not before. And so much to make thee wiser, now to make thee better.  
Secondly, It may cause thee to sink down with shame to consider, that thou hast taken encouragement from the sins of God's people, to go on more securely in thy evil courses. They sinned, and God pardoned their sins, not to make others presume to do the like: but to keep others from presuming on their own strength, or from despairing in case they should through human frailty fall into the like.  
Neither did God show mercy to them, that himself might be more dishonoured, but to gain thereby more glory to himself. As for example, God could have sent Nathan sooner to David, and checked him in his first project of sinning: So had Bathsheba been chaste, Vriah alive, and himself guiltl esse of murder: But that almighty wisdom, knew how to win more glory by the permission, then by the prevention. By the permission of one sin▪ to prevent milio●s; how many thousands had presumed on their own strength, if such a Champion had not fall'n? How many thousand, had dispaired in the consideration of their own misdeeds, and weaknesses: if such sins had not found remission? It is happy for all after times, that we have such precedents: so holy sinners, so sinful penitents, there falls have taught us by whom to stand.   

Sect. 31.  
But to stop thy mouth (for I have little hope to convince thy judgement) I would seriously know? Whether thou wilt conclude that Noah, Lot, Abraham, Jacob, joseph, Aaron, David, and Peter were all Hypocrites: which by consequence thou dost, if perceiving a man to fall once, or twice into some gross sin, thou presently condemnest him for an Hypocrite. Yea herein thou dost closely maintain those old and foul heresies of the Catherines, Pelagi●ns, Donatists, Novations, Carpocrations, Jovinians Adamites, the Bagadors in Almain, Ebian, Giselburtus and their followers: who fond held that God's people were regenerate into a pure & Angelical estate: having their wills as free as Adam before his fall. Yea, that they were as innocent and as free from original, and actual sin as Christ himself, (the opinion of our brain sick Antinomi●ns, and Familists. Which proves thee a Puritan in thy judgement, though in thy Practice thou art an Atheist. Whereas those whom thou callest Puritan, abominate all opinion of self purity and righteousness; as well knowing that nothing can be more ridiculous, nor repugnant to wholesome doctrine, the mercy of God, and a man's own salvation. Wherefore thou shalt do well, to be more sparing in thy censures, and more wary whom thou condemnest of hypocrisy.  
And then being upon a sure ground, that thou hast light upon one that is so indeed, favour him not, but use him as sometimes Inns of Court men, do a Cheat, or a Bailiff, or worse if thou canst, for thou canst not use him worse than he deserves: For though Hypocrisy comes nearest to virtue, in her outward habit, and deporment: yet she is the worst of vices. For as the best things corrupted are the worst, so dissembled piety, and feigned sanctity, is double iniquity, and far worse than open impiety, as St. Austin speaks. And therefore Hypocrites, shall have a double portion of vengeance, the lowest and deepest place in Hell, as our Saviour intimates. Mat. 23. 14.  
Thirdly, take heed that in calling another Hypocrite, thou condemnest not thyself: for so thou dost, if thou art guilty of the same crimes which thou layest to his charge, Rom. 2. 1. 3. And with what judgement thou judgest, thou shalt be judged, and with what measure thou meetest, it shall be measured to thee again, Mat. 7. 2. Wherefore thou Hypocrite First cast out the beam out of thine own eye, and then thou shalt see clearly, to cast out the moat out of thy brothers' eye. Mat. 7. 5.  
When thou seest thy brother slip, first reflect upon thyself, and say with Plato am not I such an one? or with Austen may not I do the like? for he that will cast a stone at an offender, must be free himself: before Samuel doth charge Isra●l with their sin, he clears his own innocency. 1 Sam. 12. And were it not strange, that the witch should tell the juggler he hath a bad conscience. Or that the hypocrite should rail at the Player, or the Usurer challenge the thief. Or if so, will they not retort this answer, Physician heal thyself▪ Luke 4. 23.  
And so much touching the second mistake of these shallow brains, in judging their neighbours.   

Sect. 32.  
3. Thirdly, these rash spirits out of a blind and uncharitable pride, are so desparately censorious, that they will not only count their brother an hypocrite for infirmities; so resembling Jobs friends: but in case they observe some glorious professor, to f●ll into any notorious scandal, as David did into Adultery, and murder, or prove himself an hypocrite, by utterly falling away, as Demas, that turned back to the embracing of this present world: instantly they conceive a hard opinion of all the rest: and are so forestalled with prejudice against the religious, that they resolve never to ●ee religious so long as they live: for what say they? these are your professors, these your Puritans▪ that under a colour of religion, are so ●alse in their words, and so unjust and unmerciful in their dealing, that whosoever puts any trust in them, is sure to be deceived▪ God bless me from their religion etc.  
So that he does not only condemn the persons of all good men, for the faults of a few that are bad, ●ut their religion too: wherein God himself, and ●is word suffers.  
1. But O ye sottish sensualists, are you so ignorant, as to think it any new thing? Hath it been otherwise in any Age, or state of the Church? Was Paradise itself without a Serpent? When there was but four persons in the world that offered sacrifice, was not one of them a murderous Cain? Of eight souls in the Ark, (a figure of the Church) was not one an impious Cham? Was the house of Ely, without Hophny, and Phineas sons of Belial? Was not Saul among the Prophets? And Judas among the Apostles? Were there not five foolish Virgins, aswell as five wise? Was there not one Guest at the Lords Table, who had not on his wedding garment? Is not the church compared in the scripture to a field of wheat mingled with Tares? To a draw net cast into the Sea, which gathereth of all kind of Fishes good and bad? etc. How then can it be expected that the Visible Church now, should be without hypocrites in it? who pretend to worship God, when they intent nothing less.  
2. Again, is it any more than the holy Ghost hath abundantly foretold, and forewarned us of? to the end we might not be offended at the same. Gal. 2. 4. Matth 7 15. and 24. 24. 2 Cor. 11. 13. Rev. 2. 2. Rom. 16 18. Titus 1. 11. 1 Tim. 6. 3. 4. 5▪ Yea our saviour showeth, that there should be such hypocrites, and so many of them, that if it were possible, they should turn the very elect out of the way: as now they have done thee.   

Sect. 33.  
3. But admit the scriptures were silent herein: What is the Thief, to the honest man? or what is the hypocrite to the true religion which he professeth? Because such a party hath offended, thou wilt slander his religion, and all that profess it. This argues that thou dost it in mere spite, and malice against God, against the children of God, and against religion itself, to make it loathed and abandoned: even as those hardened Jews did, who spoke evil of the way of truth before the multitude, to the end they should not receive the doctrine which Paul preached. Act. 19 9  
Or if it be not so, then where as now thou resemblest Orchanus, (who caused his daughter to be buried alive, because Apollo had ravished her) hence forward thou wilt cast the reflex of thy malice, upon those few only who are indeed hypocrites, and not upon righteous men with him: who hate his conditions honestly, as much as thou dost him maliciously. Upon such a man's person, and not upon his profession: for it is not because they are religious, but because they are not religious enough, that men play the hypocrites. Their profession, and purity, is not the cause of their wickedness; but their wickedness the cause of such their counterfeiting profession: For the more deformed any act is, the fairer vizard it still seeketh, and the worse any thing is, the better show it desires to make.  
It is a usual thing for Rebels, to make their Proclamations in the name of the King: And for Pirates when they intent to rob Merchants, to hang out the flags of other nations, both to scandal them, and conceal themselves.  
The Infidels in the Primitive Church, would raise mutinies, and up▪ roars, and then, Father them upon the Christians. The Powder Traitors decreed to blow up the State, and then lay it upon the Puritans, And good reason have they so to Cloak their Villainy: for hereby the thief passes unsuspected, while the honest man is hanged in his steed. For the Devil so blinds wicked men, that if an Atheist can but steal Christ's livery from one of his servants, and take a purse in it: they will raise Hue and Cry, to attach all that wear the same Cloth; without any knowledge of the person that wears it, Yea, so far as they dare: their tongues shall be open, against the master, whose livery it is.  
But how just and equal this is, let any wise man determine. Thou hast heard of, or seen some Wolf, put on sheep's clothing, to the end he might do the more mischief: therefore thou wilt ever after judge all sheep to be wolves. What can be more sottish, and unjust? for to reason thus; such and such a professor of religion is naught, therefore all professors are so, is all one, as if thou shouldest say such and such a Gentleman hath the pox, therefore all Gentlemen have it.  
Yea thou mayst as well, and as justly condemn all societies and callings; as all the whole choir of Angels, because Lucifer was an Angel. The whole fellowship of the Prophets, because Balaam was a Prophet. The whole company of the Apostles, because Judas was an Apostle. All Philip's converts, because there was one Simon Magus among them. All the Christians in the Primitive Church, because there was one Nicholas an heritick of them. Then which, nothing could be more ridiculous, or devilish.  
Will any wise man condemn the Protestant religion, because there are divers Drunkards, Thiefs, and murderers, who profess themselves Protestant's? Will any judicious person condemn the Art of Physic, because some Mountebancks will needs practise it, Or the Art of Navigation, because some that profess it have made shipwreck? Will any man that is in his right senses, conclude a great heap of Gold and Silver, to be base mettle, and counterfair come; because he finds one bad piece in it? Or cast away a Ba●ne full of good Grain, because 'tis mingled with some offal? I think not.  
Why wilt thou then be so devilish, as to force a Rape on virtue, and adulterate the chaste bosom, of spotless simplicity, and sincerity: in calling all professors of religion, and practizers of piety hypocrites, and puritanes: because thou hearest of some few that are so.   

Sect. 34.  
4. But to come nearer, in showing thee thy folly, and madness: suppose other men should be of thy wicked mind, and so fore stall themselves with prejudice as thou dost. What would become of religion and piety? Or if this had been their argument in former times, how many should have stumbled, and fal●e off from the true religion: When David fell into his Adultery and murder. How many at Christianty, when Judas one of Christ's Apostles, played the Thief, betrayed his master, and hanged himself: the Gospel being then but a planting. How many at Peter's denying, and forswearing his Master? And so at the like in every age of the Church? Would not the issue be this, God and reigion should be utterly forsaken, and the whole World become subjects to Satan, and Citizens of Hell.  
Wherefore while thou hast time, take heed, and know that the Devil first puts out wicked men's eyes, and then lays blocks in their way, to make them stumble and fall: that so they may dash themselves in pieces.  
Or rather, God himself in justice, suffers these scandals to be given, or these stumbling blocks to be laid: that thou, (and such others as thou art) mayst stumble at them, to thy destruction, and break thy soul's neck, as 'tis Ezek. 3. 20. For when God seeth that nothing will better men, but to Hell they will go; and damned they will be, let his ministers and people, mercies, and judgements do what they can: he enters into a resolution to make sure work with them: as If the Lord should speak on this m●nner; I have giventh m my word and Gospel, it hath been preached among them plentifully, and powerfully; I have sent my ministers, whom I made fishers of men: with their nets, and baits to catch them; but by no means will they be taken in their nets, or bite at their baits, or be caught by their hooks. Neither will they be drawn to Heaven by the holy examples of my saints, and servants. For notwithstanding all means, they have been no whit better, but rather the worse; more stubborn, more rebellious, more malicious: wherefore now. I will lay a stumbling block before them; I will suffer some noted professor of religion, to fall into some gross scandalous sin; and that scandal of his, will prove such a stumbling block, trap, or gi'en, (for so the word scandal implies in the Original) that they shall greedily, and eagerly run upon it, and be snared, and held fast for ever getting out again. For which see sundry Book cases as 1 Kings 22. 20. 21. 22. Matth. 18. 7. 2. Pet. 2. 12. Isay. 8. 14. 15.  
Nay who knows, but such a professor at whose life thou stumblest, may be tempted by Satan, and suffered by God to fall; rather for the ruin of thy soul, and others of thy condition, than his own. As when the wrath of the Lord was kindled against Israel, he moved David to number the people. 2 Sam. 24. 1. And Satan provoked him thereunto 1. Chron. 21. 1. more to take vengeance of the people, (of whom seventy thonsand died by the plague) then of the King himself. God may suffer one whom he deatly loves, to fall into some foul sin, for his greater benefit: to make him more humble, and wary afterward. It was Peter's case: whereas thou art hardened by his fall, and made to protest against thine own conversion.  
By'r admit this be not altogether thy case, yet it is a manifest sign, that thou art for the present an hypocrite, and one of God's enemies. As who but God's enemies stumbled at David's fall, because thou hast made the enemies of God to blaspheme, saith the Prophet Nathan. 2 Sam. 12. 14. And indeed all that are friends to God and religion, will be sorry, and grieve when such offences are given.  
Again hadst thou any grace in thine heart, and wert not blinded by Satan: thou wouldst pick good out of their evil practices: these offences would make thee the more strive, and pray for grace, that thou mayest be able to stand though others fall. What saith David? They have destroyed thy Law, therefore love I thy Commandments above Gold, yea, above most fine Gold, therefore I esteem all thy precepts most just, and hate every false way. Psal. 119. 126. 127. 128. Other men's apostasy, could not make him forsake his God, and abandon his religion. Nor will any but hypocrites, be discouraged, and beaten off by others falling.   

Sect. 35.  
4. Fourthly, these envious cain's will judge men hypocrites for some disaster, or affliction that befalls them. Job 13. and 20. 5. Resembling those sottish Barbarians Act. 28. 3. 4. Who seeing the Viper on Paul's hand, said no doubt but this man is a murderer▪ whom though he have escaped the sea, yet vengeance suffereth him not to live. Where note by the way their constancy, and soliddity: before this accident fell out Paul was a God, now he is cursed of God. When sensual men pass their vardits upon the godly, they are always in extremes.  
It is incident to Nature to be superstitious, and superstition for the most part judges of the Goodness of the action, by the Goodness of the success; the cause by the effect: whereas contrarily they should judge of the goodness of the success, by the goodness of the action, or the intention of that good: though effect by the cause.  
Again if they but hear of one that is troubled in mind for his sins (as commonly all are at their first conversion) O then they are greater sinners than other men: they have done or committed some strange thing, and God hath found them out. Not being wise enough to consider, that God usually works joy out of fear, light out of darkness and brings us to the kingdom of Heaven, by the gates of Hell. For as when the wicked cry peace peace, Heaven Heaven, hell and perdition are at hand: So when these in their distress of mind cr● Hell Hell, damnation damnation: Heaven and salvation are at hand. And I wish our confident ones would take notice, that they who never doubted of their salvation, their salvation is much to be doubted of. And that Satan hath none so sure, as those whom he never yet asaulted. For as while jacob continued under Laban● tyranny, and would be made his drudge all was well: but when once he begins to fly, he makes after him with all his might: So the Devil, when any one parts from him to Christ, than he is as a Bear robbed of his whelps: and never does he more torment those whom he does possess, then when he knoweth that he must depart. But let such dunces (as doubt whether all outward, and inward afflictions happen not alike to all: aswell to the just as to the wicked, to the good and pure, as to the polluted: to him that sweareth as to him that feareth an oath) to clear their sight, read Luke 13. 1. to 6. Eccles. 9 1. 2.   

Sect. 36.  
5. Fiftly, sometimes for want of other exceptions, they will censure us for some bodily blemish, or natural defect which rather reflects upon the Creator, than the Creature. Wherein they imitate those ill taught Children, 2 Kings 2. 23. who having learned it from their parents, twitted Elisha with his bald head: forgettiug how God had crowned that head with virtue and honour. Or Peninnah, who continually upbraided Hannah with her barrenness especially when she went up to the house of the Lord, that so she might both vex her spirit, and hinder her devotion. A small fault you will grant, God having made her barren for his own glory, and her greater good. 1 Sam. 1. 6. 7.  
6. Sixtly, They will judge the godly Puritans, meaning Hypocrites: for things indifferent (I call them indifferent, because they call them so.) As if they use a different posture to them, do sit at the Lords table: or a different gesture, as in case they will not bow to the Altar: or be uncovered at the name of Jesus: or a different Vesture, put not on a white Surplice: or differ from their customs, omit to cross the forehead in baptism: to observe an Holy day especially Christmas day as strictly, or more solemnly than the Sabbath, or Lords day; though God hath said, Six days shalt thou labour, and do all thy werke: But th● seventh day i● the Sabbath of the Lord thy God, in it thou shalt do no work, Exod. 20. 9 to 12. And many the like Ceremonies, and Superstitious customs. Which not to observe is a great quarrel: Though our Saviour's words are▪ In vain do they worship me teaching for doctrines the comm●ndemrnts of men. Mat. 15. 9  
Yea▪ when one to save a years time and labour, in reducing the Bible to heads or common places: divided every verse in it, as made best for his purpose: a Malignant Scholar hearing of it, told him that he was the wickedest man that every lived, and that if there were one place in hell deeper than other it should be his portion.  
You will think it a strange censure, from a Master of Arts, But the Apostle tells you, that as natural men do not like to retain God in their knowledge, so God gives them over to a reprobate mind: And because when they knew God, they did not glorify him as God, neither were thankful, they became vain in their imaginations▪ and their foolish hearts were so darkened? that professing themselves to be wise, they became fools, Rom. 1. 21. 22. 28.  
But how like the Pharisees are these men (though poor souls they think themselves of all men, freest from being of there sect) who condemned our Saviour for using the company of sinners, though it were to convert and save them. And his Disciples for plucking a few ears of corn, though to assuage their hunger. And the Palsy man's carrying of his bed upon the Sabbath, though it made much for the glory of God, and edification of others.  
I might likewise add to these; other cases of like nature, and wherein they resemble the Pharisees, that censured Christ and his Apostles, for not washing▪ their hands as oft as they did eat bread. Mat. 15. 2. And Martha, who censured Mary for not helping her at the feast where her Saviour was a guest: whose answer in mary's defence may inform all rash censurers: that neither in things lawful, or indifferent, are others bound to our examples: for as Mary did not censure Martha, for her rising from Christ's feet to prepare meat to feed his body, so neither should Martha have censured Mary, for sitting at Christ feet to feed her soul. But I must pass over many things, for you can hardly name that indifferent thing, which they will not censure in a holy man. He cannot in his discourse use either a Hyperbole, or a poetical fiction, or a Parable, or an Ironiah, or a harmless Jest, but he is a most monstrous Lyar. Yea, if he use but a simillitude for ornament, or illustration sake, borrowed from nature or history: they will say he affirms the matter thereof positively to be true. If they would sound him in any matter of consequence, as (Saul by his servants did David,) he cannot answer warily, be it never so truly; but they will say he equivocates.   

Sect. 37.  
7. Seventhly, (rather than not censure the religious) they will accuse them for their virtues, As how common and familiar is it with them to judge our religion puritanism, our conscience of sin Hypocrisy, our profession dissimmulation, our prudence policy, our zeal of God's glory to be pride and contention, out obedience to God's laws rebellion to Princes, etc. Yea, what can we do, or leave undone but they will strangely censure us.  
First, what evil can we refuse to do, if we refuse to swear as they do, than we make great conscience of swearing but none of lying, therefore are not to be believed. They believe not others without an oath, because they know how little themselves are worthy of beelefe, and others believe not them with an oath, because they are already perjured in breaking their first vow, for if we break our faith with God, how should men trust us?  
Again, If a man be careful of his society, they will tax and flout him with stand farther off, for I am holier than thou. They call piety pride for not going with them to the Tavern, as indeed there is no goodness in man, but such will ascribe it to vain glory: even the beastly Sodemites, thought Lot a proud and imperious fellow, because he was not of their strain, Gen. 19 9  
Again, if a man's conscience be tender, and he makes scruple of small matters: then he is more nice than wise: yea he is an Hypocrite that strains at a Gnat, and swallows a Camel, that stumbles at straws, and leaps over blocks.  
But if you mark it, they are miserably mistaken, for to themselves only (who make no difference between God's laws, and men's traditions) is all this appliable. As who are they that both pass this censure and best deserve it? but the carnal and superstitious; who honour the Prelates, more than they honour God: and stand more upon their Ecclesiastical Cannons, than his divine Commands, and fear more their high Commission, than they fear Hell.  
Apparent hypocrites, that look to small things as the Cross, surplice, Holy days etc. Which are but the commandments of men, and overlook the great things of God's law; as the Sabbath, the second commandment, the due administration of the word and Sacraments etc.  
Yea, where have you a Protestant at large? Or a Malignant to religion: that is not a mere formalist? Very Zealous for discipline, and as Zealesse for sound doctrine: All for Ceremony and circumstance, nothing for substance. Yea, the very sum of such men's religion is, either to be verbal and superficial only: as what is their religion? To say their creed is all their faith: To pay what they must needs all their equity: to give fair words, and some times a farthing to a beggar, all their bounty: to take their own, all their mercy: to carry a formal profession, all their piety: to cry God mercy, all their penitence: to come to Church, and observe the ceremonies, all their conscience. For hear they never so many Sermons, they can go as merryly away with all kind of profanes at their heels: as Horses with an empty Coach.  
Or secondly, In their obedience to be altogether partial: making conscience of great matters, with neglect of lesser duties: Or scrupling small matters, with neglect of the main. As  
First, How many whose consciences will not suffer them to rob by the high way, or break upa man's house in the night (no such monstrous Camels they dare not swallow) but in buying and ●elling to overreach a neighbour a shilling or two, a penny or two, their throats are not so narrow, but these Gnats will go down easily enough.  
How many scorn to bear false witness in an open Court of justice? to be guilty of Pillory, perjury, etc. Yea these be foul things, but to mince the matter, and swear partially for a friend: concealing part of that truth which they are bound to utter: Or so much as might clear the accused: which by consequence makes them guilty of perjury, this they think nothing.  
Yea, if the case be their own, they can afford to deliver flat untruths: as out of my small experience of the consciences of your Civil honest men and women: I have known no less than ten forswear themselves point blank in divers particulars▪ when examined in Chancery, and other Courts.  
Yea, they think it no small wisdom, rather to trust God with their souls: then men with their estates. the answer of one merchant, that was wiser than myself by many thousand pounds.  
I deny not but many of them, are very punctual in keeping their words: yea have but their bare promise, you may as much build upon it as upon my Lord Major's Band▪ much more are their oaths to be taken: And yet they make no more conscience of sin, as it is sin: then Herod did of breaking his promise touching john Baptists head.   

Sect. 38.  
Secondly, how common is it with them to strain and ●●umble at small sins, and pass over great ones? like Saul, who made great conscience of eating the flesh of Sh●●p, and Oxen with the blood: but none at all of sucking and shedding the blood of fourscore and five of the Lords Priests. Or Herod, who much scrupled the breaking of an unlawful oath: but never stood upon cutting a holy Prophet's throat. Or lastly those hypocrites the Scribes and Pharisees: who were very punctual in tything of mint, and annis, and cummin: but neglected the weightier matters of the Law, as judgement, and mercy, and fidelity without any trouble to their consciences.  
As for instance, They will plead much for order and decency, when none live more disorderly: pretended lovers of peace they are, but professed haters of truth: not to be uncovered at the Name of jesus, they hold worse than to swear by the Name of God. They are more severe against the breach of a holy day (especially Christmas day) then of the Sabbath. They make great conscience of keeping holy days, but none of keeping those days holy. Yea, they will commit more uncleanness, and be drunk oftener upon such days, than any in the Calendar except the Lord's day. You cannot hire them to eat flesh upon a Good Friday, nor to abstain from Adultery upon another day. The precept for keeping of Lent, they more strictly observe: then any in the Decalogue. But how? They fast from flesh, but feed upon more delicious and provoking meats: Or if they abstain from all meat (thereby to merit) they fast not from one sin the more. Yea, your Gallants (who esteem the truth of religion, a disparagement to their greatness, and are almost ashamed to say grace to their meat) so affect a form of Religion: that going all the year besides in Scarlet: yet will for the holy time of Lent put on a black out side, though their souls remain crimson. In all which they resemble the Papists, who forbear allowed Matrimony, and admit forbidden Adultery: Yea, while they vow contenency, they resolve to deflower Virginity. Neither should it be better here, than it is at Rome, (where the jews, enemies to the Name of Christ, do live in peace; but the faithful Christians are burned. And where, in time of Lent, the Shambles are shut; and the Stues are open) might these formal hypocrites have their wills.  
And therefore these are the men that strain at a Gnat, and swallow a Camel. Matth. 23, 24. And not the religious, who both in small and great matters, walk according to rule: And have great and weighty reasons for their making scruple of the light●est, and smallest sins. As   

Sect. 39  
First, Be the sin never so small, yet God hath forbidden it, and Christ suffered for it as well as the greatest. An evil thought, or a vain word, can no more be justified then a wicked action. The Law is spiritual, and binds the heart from affecting, no less than the hand from acting. Yea, it injoines us to shun the very occasions, or least appearances, or first motions of sin: aswell as actual sin itself. Besides the committing of the least single sin, is the breach of the whole Law: Ja: 2. 10. and an offence to that God, who is almighty, in power, and infinite in love: which is ground sufficient to any that truly fear God: who do not so much scan the weight of the thing, as the authority and goodness of the commander.  
And certainly if the smallest curse of God, be too great to suffer: the smallest sin against God, is too great to do. Neither can it stand with repentance, to favour ourselves in any one sin, though never so small: for sound repentance turns the back upon all sins. And saith unto God, as once Ruth to Naomi, Ruth 3. All that thou biddest me, I will do, be it great or small in the world's account.  
Now God commands us (and I pray mark it) to be pure, 1 Tim, 5. keep thyself pure saith St. Paul to Timothy vers, 22. And blessed are the pure in heart, for they shall see God. Matth. 5. 8. which implies No purity, no blessedness. And likewise to be holy, yea shall be a holy people unto me saith God. Exod. 22. 31. and without holiness no man shall see the Lord. Heb. 12, 14. Yea we are commanded to be holy in all manner of conversation; even as Christ was holy. 1 Pet. 15. And Paul writing to the converted Corinth's, useth these words: The Temple of God is holy, which Temple ye are. 1 Cor. 3. 17, And again, Seeing we have these premises dear beloved, let us cleanse ourselves from all filthiness of the flesh and spirit: and grow up unto full holiness in the fear of God. 2 Cor. 7. 1.  
Thirdly, We are commanded to be perfect, and that as God is perfect: ye shall be perfect as your Father which is in heaven is perfect, saith our saviour. Matth. 5. 48. And St. Peter, Beloved, be diligent, that ye may be found of him in peace, without spot, and blameless: 2 Pet. 3. 14. with many the like. And how can we endeavour a●ter, or indeed desire this holiness, purity, and perfection in the least, if we make not conscience of all sin, and of every duty? yet thou like a wicked, and profane wretch as thou art: dost jeer and scoff at those, that make conscience of small sins, and are scrupulous of doing what thou dost, and wouldst have them to do. But little dost thou know or consider who sets thee on work: and what this thy flouting at purity and holiness will one day cost thee; In the mean time know, that such have no good consciences, who dare gratify Satan in committing the least sin, or neglect God in the smallest precept.  
I grant there is a first, and a second: a great, and another commandment. Matth 22. 38. 39 But that second or other, is like unto it. verse. 39 Therefore sacrifice, must not turn mercy out of doors, as Sarah did Hagar: Nor the flame of zeal, consume the moisture of charity, as the fire from heaven drank up the water put to Eliahs' sacrifice. But our Saviour's rule, is both plain, and home to the point in hand: these things ought ye to have done (speaking of the greater matters of the law) and not to have left the other undone: viz. the smaller matters, as tything of mint, and annyse, and cumin. Matth. 23. verse 23▪ But,   

Sect. 40.  
Secondly, God's people make conscience of the least sin, because small sins, like little wedges make way unto greater: or as little thiefs being let in at a window, will set open large doors, for greater thiefs to come in at. Yea from very small evils, not let at the beginning: spring oftentimes great and mighty mischiefs; as for example, pilfering a few plums to please the palate, makes way for a lie, a lie makes way for an oath, and an oath having past both undiscovered and unpunished, makes way for downright perjury. And so in other cases, asw ho would have thought that David's wanton look, should have begot murder, which (together with his adultery) would have been prevented, had he but with Job, made a covenant with his eyes. Whereas admit the serpent's head, his body will ask no leave. Yea if the tempter but gets in his claw, by our willing toleration and continuance of one lust: it shall be hard but he will thereby procure room for greater evils to enter. Neither can thy soul or mine be in safety, without a resolute defiance of every sin: for yield to one, and ye invite many; relieve one, and all the rest will crowd in for alms.  
Neither is it any praise to be sparing of a vicious delight, for the very last is deadly: the least sin serving in some measure, to harden our hearts, defile our consciences, and blind our minds, aswell as greater▪   

Sect. 41.  
Thirdly, They scruple whatsoever is sinful: because no sin can be light or small in him, whom God hath so much obliged & honoured, as of a bondslave to Satan, and firebrand of hell; to adopt him his son, and assure him of an immortal kingdom: for such know, that sin is God's mortal enemy: whence he argues thus; The great and holy God will not digest, that any shall make leagues of amity with the meanest of his enemies: much less that his own endeared child, for whom he hath done so much, should make the temple of the holy Ghost, an habitation for that guest he hates so deadly. And the holiness of the person, adds much to the unholin●s of the act. Eminency of profession, doubles both the offence, and the judgement. As how heinously did the Lord take, that seeming small sin in Hezekiah: when he did but show the Babilonish Ambassadors all his treasures, and what punishment did he threaten for the same: which was accordingly accomplished: 2 Kings 20. 15. 17. 18. What sin would a man think could be smaller than that of the Prophet? when he but turned into the other Prophet's house to eat bread: being hungry, and also presuming that he had a warrant from God so to do. 1 Kings 13. yet he lost his life for it. And we see how Vzza, for only putting his hand to the Ark to stay it, when the oxen did shake it, a small sin will a carnal heart say; And yet the Lord for this small sin, in great wrath smore him that he died in the same place. 2 Sam. 6. 7. The Philistims handled it far more rudely, and irreverently: and yet most of them escaped with far less punishment, if any at all. 1 Sam. 5. 1. 2, Yea, read we not of more than fifty thousand Bethshemites, stroke dead in the place? For only looking into the Ark. 1 Sam. 6. 19 to teach us, that no sin is light or small so long as it is forbidden.  
The Church is to God, as a House, a Garden, a Spouse: And we know that men who will abide dirt in the streets, will not endure it in their Houses: they that will suffer weeds in the field, will not permit them in their Gardens: men that can bear with wanton carriages in a Strumpet; will not endure an unchaste look in their Spouse: No marvel then, if God will not endure small sins in his beloved: and deal more severely with them then with others▪ Therefore it behoves all that have an interest in him, to be careful what they do: and not to offend him wilfully, by the least provocation. But   

Sect. 42.  
Fourthly, They make conscience of small sins; because the wages of sin (be it small or great) is death. Rome 6. 23.  
Nor is any sin small, but comparatively, Luke 11. 42. That distinction which the Papists use, of mortal, and venial sins: never took its ground from God's word. Or admit the act be small, yet the Cercomstances may make it deadly. And by how much easier the Law, by so much sorer the punishment, for breaking that Law. Quo levius mandatum, eo gravius delictum: saith Austin. In difficult precepts; the obedience is more acceptable: but in light commands, the omission is more Damnable: saith Barnard.  
We may say of this or that sin, as Lot of Zoar, is it not a little one? Or as Ananias might have said of his sin, I did it but once: but that one little sin, be it what it will: will everlastingly damn us, if we sue not out a pardon for it, in the blood of Christ.  
Besides, how were the Angels in Heaven punished for one fault? Adam for one Apple: Moses for one unbelief? Ely for his indulgence only? Ananias sold a possession for the Church's relief: he only told a lie, nimed a little, he thought the Holy Ghost had no need of it, or could not miss it: but that lie that little cost him dear.  
Alas one flaw in a Diamond, takes away the lustre and the price. One piece of Ward Land, makes the Heir liable to the King. And one sin will keep possession for Satan as well as twenty.  
2 What is a Mountain of Earth, but an acumulation of many little dusts? Or what is a Flood, but a concurrence of many little drops; One hair doth not hang a man, many hairs twisted together will▪ even our lusts, are able to serve us like Absalon, and halter us at the next bough. Many threads make a Cord: many Cordes a Cable: and Cables hold huge Vessels.  
If actual sin be a sword, every little lust is a sharp thorn: And a little prick with a thorn neglected, may fester to an agangreen. A little Pin, especially being poisoned; may prove mortal, as well as a great weapon. And what matters it, whether a man receive his death from a Pistol, or a great Ordnance? Yea, oftentimes, a wind that comes in at a cranny, or crevice, or some narrow passage, doth a man more hurt then an open storm.   

Sect. 43.  
Fifthly, It hath been ever God's wont; by small precepts to prove men's dispositions: as he proved Adam in the prohibited fruit: and the evil servant with one talon. Yea, had not the rest well improved their talents, they had been taken away instead of being doubled. But God first credits 〈◊〉 with less things, as men prove vessels with water, before they trust them with Wine. And small precepts from God, are both as strong bands, and least things as great trials of a good conscience, as the greatest Obedience is as well tied, and tried: and disobedience as well punished in a little as in much.  
Many think they may lie a little for advantage, or answer when told of it; Oh this is a very sm●ll matter: but the truth is these little ones, these small matters; are great evidences of evil, and large consciences, For what saith our Saviour? He that is faithful in that which is least, is faithful also in much: and he that is unjust in the least, is unjust also in much, Luke 16. 10. As we see in Judas, who being a thief, and unfaithful to Christ in the matter of money, proved also unfaithful to him in the matter of Life itself.  
The Sentinel that will pass a Spy, dares betray the Host: Samson might easily have considered so much in his Harlot; if lust had not bewitched him; She that will sell her body to me; will as well sell me to others, She will be false, if she will be a Strumpet.  
To serve God in some things, less repugnant to our corrupt nature: and in other duties to be recusants, is a heteroclite, or a defective obedience. But the true Catholic hath a catholic care: and makes conscience of all that God commands. Totus, tota, totum. The whole man, the whole law, the whole time of his life as one wittily. He sets not the two tables at variance: both which, as they were of one quorry: so they looked equally to the law maker: as the two Cherubins to the mercy seat. Neither is he to be trusted in any thing, that makes nota conscience of every thing.   

Sect. 44.  
Sixtly. Another reason might be drawn from the Tempter: For as God so Satan also, First, tries us by, or rather tempts us to commit small sins: that after he may prevail for greater. That subtle Serpent, and Sophister: presents his allurements first by darting a temptation into our minds; after he makes offer thereof by ●ome instrument, to those cinque ports the senses: before the action, or execution will be condescended unto. And by casting our water, feeling our pulse, and observing our disposition: he knows where our infirmity lies: and therefore corrupts our lust, to corrupt us. Nor were the Fens of Laerna, ever so dangerous: or that Monster Hydra to the inhabitants: the● this mother Concupiscence is to the government within us. For as out of the bows of a tree, are taken wedges to cleave it in pieces: so intra nos est, quod contra nos est. Out of our own lusts, Satan works Engines to destroy us.  
But the former reasons are sufficient, both to vindicate the accused, and to shame their accusers: Yea, to induce all that fear God, to fear any sin that he forbids, be it never so small.  
And indeed he is foully to be suspected, that allows himself in the least sin: for he that will corrupt his conscience for a penny, what would he do for a pound? he that will misreckon or tell a lie to save his purse, what would he do if his life lay upon it? Certainly, he will never grapple with a Giant, who is beaten by every Dwarf: nor get ground of his stronger corruptions, that watcheth, and wrestleth not against the first, and weakest motions of sin.  
Whence every gracious heart, is in some measure scrupulous like David: whose heart smote him, for cutting off Saul's coat, when Saul himself thought he merited, for not cutting his throat. And they that truly fear sin, (merely because it is sin) resemble Marcus: who to save his life, would not give a poor half penny, towards the re edifying of an Jdolatrous Temple: saying it was as great wickedness, to confer one half penny in case of impiety, as if a man should bestow the whole.  
A good conscience, is a tender conscience: and a tender conscience, is like the apple of the eye: for as the least hair or dust grieves and offends that which the skin of the eyelid would not complain of: So a good and tender conscience, is disquieted not only with beams, but motes, even such as the world accounts trifles. It strains not only at Camels, but Gnats also. As he that fears poison, fears aswell a drop as a draught. Or in case any sin hath been admitted by him through humane frailty: it shall neither roost, nor rest in his heart. As when any unclean thing, be it the drop of a candle, hath fall'n by chance into a Butt of Spanish wine, it will never leave working, until it be all out again. Pure religion, and undefiled before God, Saith St. James, is to keep a man's self unspotted of the World. James 1. 27. It hates not only wallowing with the Sow in the mire, but is shy of very spots; And hates not only the flesh, but the garment: not the garment only, which is grossly besmeared: but even that which is but spotted with the flesh, as St. Judas notes Judas 23. And this you may commonly observe, there is a good likelihood of that man, which is any way scrupulous of his ways: but he which makes no bones of his actions, is apparently hopeless.  
Yea, there cannot be a greater, or more certain evidence of our sincerity (which is the life and soul of all grace) than the making conscience of small things: being joined with an answerable care of greater matters, For this doth notably approve our obedience to be sound, and free from deceit. In greater matters if we should not stand out; all the world would cry shame of us: Yea, the Laws of men might take hold of us, and here it would be hard to say, whether the love, or shame, or fear of men▪ whether the love of gain, or glory, or the conscience of God's commandment urged us: But in less matters wherein there is neither credit, nor profit, nor peace to be had or gained, but rather loss, hatred, and disgrace: for the world will rather cry shame of us if we do stand out, and show ourselves singular, here it is evident that good conscience sets one work, and that obedience to God's word, carries the greatest stroke, and sway with us.   

Sect. 45.  
And to speak rightly, a good conscience, and sticking close to the word: is the only thing that raiseth their spleen: as it fared with Ananias the high Priest touching Paul. Acts 23. Who no sooner heard him speak of keeping a good conscience, & serving God, but he smote him on the mouth, vers. 1. 2. For had we consciences (like them) made of Cheverill, that would stretch every way: all their malice, and censuring would presently cease. And what is said by the Holy Ghost of cain's envy, we may as truly say of their censuring: Men of the world censure the religious, because their own works are evil, and their brothers good) 1 john 3. 12. as you may observe from an hundred instances and examples aleadged, and to be aleadged in this conference.  
Neither do they speak of us, as their hearts think: for the same men that call the conscionable Puritan▪ and hypocrites, and that hate them to the death: will upon better consideration, rather marry their daughter to such an one, then to another of their own religion, rather make such an one their executor when they die, than any of their own swearing companions. And when they lie sick, O pray for me: (As Pharaoh to Moses, And Saul to David, and Simon Magus, to Simon Peter) you that I have so derided: rather than any of my scoffing companions. Nor can the most cauterised conscience deny, but he desires with Balaam, to have his last end like a believers, and his soul go where such a despised puritans soul goeth: rather then with any man's that hath lived so carelessly as himself, and scoff at others for being more conscionable.  
But that a good conscience, may bear us out against all the cross gales of their malicious censuring: take another evidence of sincerity to the former: which can never fail, namely, when we are as conscientious alone, and in private, as if all the world saw us: and when we keep a narrower watch over our very thoughts, than any other can do of our actions: and no man's censure troubles us, more than our own.  
And yet if we do not so we are very fools: for we can do nothing without a million of witnesses; the Conscience being as a thousand witnesses and God as a thousand consciences.   

Sect. 46.  
Ob. But Puritan are scrupulous not only in things forbidden but of things indifferent & not forbidden?  
Answ. Not if they are so persuaded, and their consciences satisfied touching their indifferency: Neither are they so simple as natural men; who think themselves as fast (if not faster) tied by a cannon, as by a Commandment. As the fool thinks himself as fast bound with a rush, as with a Rope.  
But when things are of a doubtful, and questionable nature: they hold it good to take the surest side, and which draws nearest to probability: And without peradventure, it is good to forbear the doing of that, which we are not sure is lawful to be done.  
Many things are so questionable, that much may be said on either side: but if I choose that side on which I am sure I shall not sin, I deserve to be excused rather then censured. If I use them, it is possible I may sin: it may be they are not sinful, yet I am not so sure of it, that I shall not sin if I use them, as I am sure I shall not sin, nor break any of God's commandments if I do not use them.  
Even actions of indifferency, when once they are felt to trench upon the conscience: lay deep obligations upon the soul, even whiles they are most slighted by carnal hearts, there being no less difference in consciences, than stomaches: of which some will digest the hardest meats, and turn over substances not in their nature edible; whiles others surfeit of the lightest food, and complain even of dainties.  
Quest. Whatsoever is not of faith is sin. Rom. 14▪ ●3. A recusant in going to Church against his conscience, rather to satisfy the Law, then to sanctify his soul; is guilty before God: because not done in faith: what is then to be done?  
Answ. It is not enough that conscience must lead us, but truth must lead our consciences: there is no necessity of sinning.  
Ob. How then is it said, Of two evils the lesse is to be chosen?  
Answ. This is true in Penal evils, not in criminals, in corporal things, not in spiritual. There is no necessity, that should compel a man to sin, he ought rather to die.  
Ob. But I have sworn to do that, which is unlawful to be done: so that I must either break my Oath, or do worse, which is to sin one way.  
Answ. You sinned in making such an Oath, and are bound to bewail and repent of it: but you shall not sin in breaking that Oath. As David, in breaking of his vow concerning Nabal was not unjust▪ And if Herod had done so touching john Baptist, he had been more righteous.  
Yea, when any thing is granted generally, therein is employed this exception (if it be not against right and justice:) Therefore Solomon broke his promise to his Mother touching Adonijah 1 Kings 2. 20. 23. And the wise men, their promise to Herod of returning Matth. 2. 9 12. and that without the least crime.  
Indeed if the Law written do cease, we must observe that which is allowed by the practice, and custom of the Godly, and religious: and if in any thing this shall be defective, then that which is nearest, and most agreeable to that: but if it may be drawn from the written word, either directly or by consequence▪ it is the more warrantable and satisfactory. Always provided, that we expound scripture by scripture, which is the best and surest way of expounding,  
But our scoffing adversaries, desire not so much satisfaction from us, as colourable pretences of exception against us: which makes them give out, that we scruple small matters, either out of pride and hypocrisy: or we are more tender than they, out of ignorance and simplycity. As I have heard every one in a religious family, condemned for fools and shallow brains: because they would notly, nor dissemble but speak the naked truth. And no marvel; for first the wisdom of God, is foolishness with the world as the wisdom of the World, is foolishness with God. 1 Cor. 1, 18. 23. and 2. 14. & 3. 19 second A Fool (that is the natural man) is wiser in his own conceit, than seven men that can render a reason. Proverb. 26. 16.  
Neither is it strange, that they and the Godly so differ in judgement and practice: since they walk by rules, that are directly oppsite: for the natural man either squares his life by other men's lives, without respect to Christ's life: like some foolish Sexton▪ that sets his Clock by others Clocks▪ without ever looking to the Sun. Or else he leaves the most safe, and unerring guide of God's word, to follow the deceivable guide of his own carnal reason: like an ignorant Pilot, that sails without a Compass, wherein his danger is as great, as otherwise his safety would be:  
And so much touching evil omitted.   

Sect. 47.  
Secondly, what good thing can we do, without being censured by them. I wept, saith holy David, and my soul fasted: but that was to my reproach: I put on sackcloth also, and I became a proverb unto them: Psal. 69. 10. 11. see more 1 Sam. 1. 7. 10. to 15. and 17. 28. Job. 4. 6. And when he undertook Golia, that he might bring honour to God, and take away the shame from Israel: it is only in the pride and malice of his heart. 1 Sam. 17, So if Mary anoint our saviours feet with the precious ointment: she is accused of profuseness. If Daniel pray to his God, it is in contempt of authority, Dan. 6. If Christ cast out Devils, it is but through Belzebub the Prince of Devils. If his Apostles preach the Gospel, it is but a new Doctrine to pervert the people. If Paul preach not himself, nor in the enticing words of man's wisdom, he is but a babbler. When Luther dealt against the Pope, by and by, they cry out, he could not come to that preferment he desired: which was the Prelates plea, when any Zealous Minister spoke against Pluralities, superstitious Ceremonies, and other vices and abuses in the Clergy. Yea, though they lost their livings, it was but to augment their maintenance by lying in a Prison.  
Thirdly, and lastly, you cannot admonish them of their swearing, drinking, sabbath breaking &c. without being called Puritan: which in their language is an hypocrite or disembler: yea worse, as being of a larger extent as I shall after show: I grant most that use the Name, know not what it signifies; yea ask what themselves mean by it, they are not able to tell you.  
And no marvel, they should take admonition the chief office of friendship so ill: for poor souls they think we take too much upon us: as Korah, and his company twitted Moses Numb. 16. 3. Neither know they how strictly God commands, and requires it, Levit. 19 17. Heb. 3. 13. 2 Tim. 2. 25. Thes. 3. 13. Ezek. 3. 18▪ to 22. 2 Pet. 2. 7. 8. Whence, as the chief Priests answered Judas, What is that to us? so these profane persons, will blaspheme God, tear Christ in pieces, and more than betray, even shed his innocent blood; digging into his side with oaths, and say when told of it, what is that to us? They might as well say, what is Christ to us? what is heaven to us, or what is salvation to us? For to us the one cannot be, without the other: we shall never inherit part of his glory in Heaven, if we do not take his glories part upon Earth. And with God it is much about one, whether we be a doer of evil, or no hinderer. For if we must not see our Neighbour's Ox, nor his sheep go astray, or fall into a pit, but we must reduce him▪ and help him out of it. Deut. 22. 1▪ We are much more bound, to keep our neighobur himself from drooping into the bottomless pit of hell. And what know we, but we may win our Brother, and so save his soul? Mat. 18. 15. like Eugenia who being the natural daughter of Philippus: became spiritually the mother of her own Father, and begat him a new to the grace of Christ, he being an Infidel before, as Eusebius notes. And no man but stands in need e of admonition: for graces like good herbs, will not grow of themselves: where as vices like weeds need no sowing.  
Or in case we prevail nothing, yet we are discharged. 1 Cor. 5. 2. and he who requires it at our hands, will return the same into our own bosoms Jsa. 49. 4. 5. Pro. 11. 18. and 25. 22. And yet we are blamed for so doing, and thought contentious. They may as well tell me, if it had been said to Adam▪ before he eat the forbidden fruit▪ to judas before he betrayed his Master, to Jezabel before she plotted Naboths death, etc. Take heed what you do: that this had been a● ill office, and that in following such council, they should have had cause to repent themselves. But Oh the many and foolish misprisions, of carnal minds.  
As how are they mistaken in their opinion of peace, (like Ahab, who thought Eliah a turbulent, troubler of all Israel: because he did as God commanded him, and would not flatter them in their sins, to their utter destruction) for true peace is, to have peace with God, War with their and ou● lusts, Rom. 5. 1. and 7. 22. 23. Where as they would have us, to be at peace, and in league with their sins: at war with God and our consciences.  
Yea it no way deserves the name of peace, except we be at enmity with the serpent, and all his works of darkness, Peace must be followed with holiness, Hebrew. 12. 14. Wherefore Zachariah joineth Faith, Peace and truth together: Zach. 8. 16. And St. Paul peace and righteousness, peace and edification, peace and joy in the holy Ghost, Rom. 14. 17. 19 etc. Yea, St. Paul's usual stile in all his Epistles is, Grace and peace: as if only where grace is, there peace is: as where the fire is, there heat is.   

Sect. 48.  
Again, how extremely will they condemn that preaching, which awakens men's consciences, works upon their affections, and saves their souls: And applaud such Corinthian preachers, as tickle the ear only, and please the sense? As let some Boanerges, thunder out the judgements of God against sinners, and threaten their destruction if they amend not their lives: as Jonah when in three days he converted that great City Nineve: Or discover their most secret thoughts, as Christ did to the Woman of Samaria, john. 4. Or drive an application home to their consciences, touching some one sin of theirs, as john Baptist dealt with Herod: Or as Peter with the jews, when he converted 3000. at one sermon▪ Acts 2. 41. and 5000. at another, Acts 4. 4. Than not only the wit-foundred Drunkard, & cauterised blasphemer; but the civil honest man will strangely censure him, and most bitterly inveigh against him: for preaching nothing but Law and damnation: saying he is factious, and schismatical, a Busy body, a fire flinger, one that railed upon the Parish, spoke Daggers points, and aimed at somebody. Neither are such sermons to be heard, for they only drive men to despair.  
Yea it's much if they do not conspire together to do him a mischief: as more than forty jews did against Paul. Acts 23. 12. 13.  
I deny not, but a Minister may be bitter without discretion, if he have not due regard to circumstances: namely the manner how, and the persons to whom he preacheth. For to kill a fly on the forehead with a beetle, and in stead of sweeping the house, to pull it quite down, would become none but a mad man. Herbs cold or hot beyond a certain degree, are mortal. Wherefore 
Both good and well, must in our actions meet:  
Wicked is not mnch worse, then indiscreet.   
Zeal without discretion, is as an offering without an eye; which was by God forbidden, Levit. 22. 22. Discretion without zeal, is as a sacrifice without fat, which was likewise forbidden, Levit. 7. 25. Zeal without knowledge, is a sire without a Chimney: Knowledge without obedience, is an eye without a foot: religion without conscience, is a body with out a heart: Conscience without zeal, is a heart without spirits. In fine, the fire of the spirit, the mother of all true zeal: hath light in it, as well as heat.  
Wherefore, a good Pastor will avoid both extremes: not deliver Law without Gospel, nor Gospel without Law: but a sweet composition of severity and mercy; wherein Law and Gospel shall meet, as Moses and Christ met upon the Mount.  
Neither know I, whether mercy belongs more to the humble, and broken hearted to refresh and comfort them: or justice to the presumptuous, to humble and terrify them. Seeing some like Peter, are called with a calm voice: others like Paul, with a thunderclap. And cold sides have no less need to be spurred up: then ●ot mouths to be held in with bits, ●s Plato spoke o● his two scholars, Zenocrates, and Aristotle. And yet of the two, I hold that which is least pleasing to the sense, is most wholesome to the conscience. For this we see by experience, that cold Preachers, make cold sinners: and that if desperation like Saul, destroys his thousand: Presumption like David, kills his ten thousand.  
But what is this to our matter in hand? when it is generally these men's condition, to hate that preaching whereby alone men become Christians. Neither need you marvel that wise men should be such fools: since the wisdom of the flesh, is enmity against God. Rom. 8. 7. 8. that is more than barely an enemy. Besides they will not receive the truth in love, therefore are given up to believe lies, whence it comes to pass that they are flint unto God, wax to the world, the flesh, and the Devil. Wisdom saith our Saviour▪ is justified of her children: that is the faithful. Mat. 11. 19 Intimating, that such wisdom as is justified by wicked men, is not wisdom indeed.  
Again, how many of them, are like those of the Synagogue? Acts 6. 9 15. who hearing Steven deliver truths which they understood not, cried out that he spoke blasphemy, and preached error. Concluding as the Jews did of Paul (when by application he touched their copy hold) Away with such a fellow from the earth, for it is not meet that he should live. Acts 22. 22.   

Sect. 49.  
Again, in matters of the Common Wealth, if godly, and religious Magistrates: in obedience to the word, and discharge of their oaths and consciences; be any whit ●evere in punishing malefactors, they are cruel and hard hearted, as the Queen could say of the House of Commons when they prosecuted Strafford: a most cruel murderer▪ traitor, monster: Oh what hard hearted men are these. When herself is not hard hearted, in being the death of thousands▪ Yea, if God in his mercy prevent not, the utter ruin of three whole Kingdoms.  
Or secondly, if they execute the statute against Papists: those false Gibeonites, that so much (though falsely) pretend their old shows, the antiquity of their Church: even in this also they are cruel, and hard hearted. But compare the peace they enjoy under us, with the tyranny they exercised over us, in burning our▪ Fathers at the stakes▪ in teaching and endeavouring to butcher our Princes: their many conspiracies against our whole realm, especially that 88 for a year: and 5. of November for a day, such an intended destruction, and such an intervenient desolation, as that day and year shall be for ever, both famous and infamous for. And could they now but get the upper hand, neither the living Protestants should walk, nor the dead Protestants sleep in quiet for them. Yet these men are not cruel, in the eyes of profane and sensual Christians.  
Or thirdly, if they endeavour a through reformation, they are factions, and rebellious, enemies to the state, and troublers of Jsrael: as Ahab counted Eliah; and they would gladly such were cut off, because they trouble them. And this is received as a solid argument, by all the Gospel's enemies.  
But why is it, the best of natural men, think that honesty and religion consists only in quietness, and living peaceably amongst their neighbours? and that their is no wisdom but in a dull indifferency. Nothing praise worthy but discretion and moderation. And therefore, as if their religion had taken cold, they love an easy ignorance, a quiet profaneness, or a well settled superstition: more than a diligent knowledge, or a zealous devotion. Whence they are so dully patient in dishonour done to God, and so grieviously offended with others that endeavour to promote his glory and worship. And would not these men▪ have been as much offended with Asa, Hezekiah, josiah, Jehoshaphat, Constantine the Emperor, King Edward, and Queen Elizabeth if they had lived in their days? Yes, for they did but the same things. Yea, undoubtedly if▪ Zephaniah, (who would not content himself, for all the reformation which good Josiah made: until the Chemarim Priests, and all the relics and remainders of Baal were removed. Zeph. 1. 4.) had lived in our land, he had been counted as others are, an unreasonable man, made for nothing but to trouble the state, by stirring up of contention. Yea, if they had lived in our Saviour's days▪ they would have been offended with him, when he whipped the buyers and sellers out of the Temple for disturbing the Church. Matth▪ 21. 12.  
But as Beza was no disturber of the Church, nor enemy to the state, when he writ an Epistle to Queen Elizabeth for the quite abandoning of all the high places; and a plenary reformation of Church Discipline, though Bancraft stormed at him for so doing, because he touched the copy hold of his belly: But a faithful Ambassador of Christ Jesus▪ as the good Queen esteemed him: no more are those Worthy Senators amongst us, that venture their lives and all they have, to do God and their country service.   

Sect. 50.  
Objection. I but say they, by sparing some Delinquents, and yielding to some indifferent things; not in God's worship, but about Discipline and other trivial things, there had been an accommodation between King and Parliament: so we had had a blessed peace, and the blood of thousands had been unspilled. But never consult with God's word about the matter: yea God is not in all their thoughts, for else they would know first, that natural men, and opposers of reformation are no more fit to judge what things are indifferent, then blind men are fit to judge of colours.  
Secondly, that there is a civil, and a religious peace: the first whereof we would gladly accept of, as in a treaty of pacification both parties must yield somewhat, but nothing is to be yielded to, that may prejudice the truth.  
Thirdly, that as our laws are, or aught to be grounded upon, and agreeable to the law of God, set down. Levit. 19 15. Deut. 19 19 20. 21. So Magistrates ought, and therefore are sworn; to judge men and cases according to the law written, without favour or partiality. Imitating Zeleucus King of the Locrians, who rather than the law should be violated in favour of his sons two eyes: would lose one of his own. Or that godly, and impartial Bishop who excommunicated Marcian his own son, having committed whoredom. Nor can we pleasure a brother or son (if an obstinate offender) more than in yielding him up to the law: for this is the most probable way and means, to save his soul. 1 Cor. 5. 5.  
2. Nor the Kingdom, as for instance the Homicide through a kill favour is pardoned, and granted his life: God draws his sword, and by his plague spills a thousand lives for it. As the land cannot be purged of blood, but by the blood of him that sheds it. Numb. 35. 33.  
3. Nor a man's self, for Saul's sparing of Agag and the best things, being contrary to God's commandment, though of itself a pitiful and merciful act: is compared to witchcraft and idolatry, and caused the Lord to cast him off. 1 Sam. 15. 23.  
4. Above all, he shall pleasure the godly party of the Kingdom: for as a man roots up the weeds in his garden, that the good herbs may grow the better. Luke 13. 7. So the death of the Wolves, is the safety of the sheep, and other tame beasts. Their corruptions, are our generations, their desolations our consolations, their impairing our repair: judgements upon them, are creations, recreations to us: as the execution of Haman, was the consolation of Israel: Saul was afraid of Goliath strutting in his harnis: but when he saw him dead at the feet of David, his joy was now greater than before his fear.  
It is the ruin of Enmity, that is the resurrection of peace, and unless severity be showed to our adversaries, security cannot dwell in our streets. And therefore it is wisdom in governor's, to take sin at the first bound: and so to revenge it, that their punishments may be preventions. Neither can there be mercy in injustice. So that a Delinquent at the gallows, is none of the worst sights in a country.  
I know it is a truth, which cannot be beaten into their brains: but there cannot be a more pleasing sacrifice to God, than the blood of malefactors shed by the hands of authority: as appears in that case of Phineas, in killing Zimry and Cozby. Numb. 25. 7. to 14. For the shedding of their blood, was the acceptablest sacrifice, that ever he offered. For both all Israel is freed from the plague, and all his posterity have the Priest hood entailed to them, so long as the jews are a people. And by that Exod. 32. where for making the Golden Calf, all the sons of Levi gathered themselves together: and at the command of Moses, went through the host, and slew every man his son, and brother, and every man his neighbour▪ until they had slain three thousand men▪ which was a most acceptable service to God, for the blood of these Idolatrous Jsraelites, cleared that tribe, from the blood of the innocent Sichamites.  
Foolish men would be ready to say, this was a cruel act: but wise Christians that ask counsel of God know: that the mild justice, is no less perilous to the Common Wealth, than the most cruel. And that governor's make themselves guilty of those sins, they punish not. Whence Moses (he that was so good, and loving, that he would rather perish himself, than Jsrael should) not only pronounceth this sentence of death, on so many thousands, but rejoiceth thereat, and blesseth the Executioners,  
And what but his charity and mercy, as well as his justice, made him thus cruel? for all Israel might have cursed him, if some had not smarted by him. But he was a good Physician of the Common wealth, and saw that Israel could not live, unless it bled in the common vein: he therefore le's out this corrupt blood to save the whole body.  
And what think we is the reason, our land hath lain bleeding, and languishing so long as it hath: Notwithstanding our much fasting and humiliation? this we may build upon: when we yield to God touching his commandments, ●e will yield to u● touching our petitions▪   

Sect. 51.  
And so much of the kinds, and several cases▪ how and wherein natural men censure the religious. I could give you many other instances, but the sum of all is; let the religious do that which is good for substance, and also well in respect of circumstances; they are but exquisite in hiding their defects; and showing the best of themselves. What they do, is only in hypocrisy, and to be seen of men. If they cannot wrest good into evil, by misconstruing it they will remit the same unto dissimulation.  
I come now to the reasons, and causes why they thus censure them.  
Question. Have they any reason for their so doing.  
Answer. Not properly, for as the Prophet very often complains; they are mine enemies without a cause. And they hate me without a cause. etc. Psal. 35. 7. and 69. 4, though they pretended many causes: So in this case, they have no just cause, nor reason to censure us as they do: for no evil deed can have a good reason. Yet they censure us not without many by▪ reasons, and self ends. As  
1. First, their ignorance is a main cause of it, natural men in heavenly things, resemble shellfish: that have no smell: or the Chameleon, that hath no taste, at least they see no more, than the bark, or outside of spiritual performances. 2 Sam. 6. 16. And the flesh (Satan's ready instrument) will be ever suggesting to them strange surmises touching what the religious either say or do. As is evident by what is recorded of Michael, 2 Sam. 6. 16. Of Nicodemus, John 3. 4. Of F●stus, Acts 26. 24. And lastly of Paul before his conversion. 1 Tim. 1. 13. Who was no sooner enlightened, with the saving knowledge of the truth: but he preached that faith, which before he condemned and persecuted.  
And for testimonies to confirm it, these are pregnant. John 15. 21. and 16 2. 3. Mat. 16. 23. and 22. 29. Luke 19 42. 1 Cor. 2. 8. Psal. 2. 2.  
Though experience may save that labour: for how severely will these ignorant persons, censure not only things indifferent, but the most approved good duties? While they will patiently pass by, the most heinous crimes. An infallible sign of a man not borne anew.  
And still the more sottish, the more censorious, For where is least brain, there is most tongue and loudest. And as ignorance gives disparagement, a louder tongue than knowledge does: so always they that know least, will censure most, and most deeply. It is from the weakest judgements, that the heaviest judgement comes,   

Sect. 52.  
2. Secondly, Sometimes on the other side, they will censure them in policy: that while the standers by, are taken up with jeering at our supposed simplicity; they may not mind their past, and intended real villainy. Therein imitating a Thief, who being pursued in a crowd; will be forwardest in crying stop thief, that so he may neither be attached, nor suspected. The case of Athaliah, 2 Kings 11, 14.   

Sect. 53.  
3. Thirdly, another reason may be this: Who so hath any thing fixed, ●ither in their persons, or conditions which causeth contempt: As they are commonly very bold, so they have a kind of spur in them, and are most industriously stirred up to watch, observe, and censure the weaknesses of others: that so they may have somewhat again to repay. See the case of Shemi touching David, 2 Sam. 16. 7. of the High Priests, Scribes and Pharisees touching our Saviour, Luke 5. 21. Mat. 9 3. 34. & 12. 1. 2. and 16. 17. and 21. 2. 14. 15. 16. 24. 45. 46. and 22. 15. 16. 17. and 27. 41. 42. And lastly of judas touching Mary, John 12. 4. 5.   

Sect. 54.  
4. Fourthly, In such as are not regenerate; nor were ever disciplined in the School of Christ. The ignoblenes of their dispositions, and breeding, may be a sufficient ground. For baseness, what it cannot attain to, it will vilicate and deprave. As no wonder if a Carter censure a Scholar, or a Clown a Courtier; so none can think it strange, that brutish sensualists, should censure the saints for sullen, shallow, censorious, proud, dissembling, etc. That they should mistake the way to Heaven, for the most melancholy walk, when all that are borne of God, and taught by his spirit, know them, the most merry, wise, charitable, humble, and plain dealing people.  
Indeed time and experience, will alter their judgements, be they never so brutish and base: as it universally fared with the old world. Gen. 6. and 7. chapters. Who for 120. years together, harboured many base thoughts of Noah: thinking him half mad, to bestow so much labour and cost in building so vast a Vessel as the Ark was: but in process of time, when they stood upon the top● of the mountains, expecting▪ within a minute to be drowned in those waters: they beheld him secure, to their greater vexation: and acknowledge themselves stark mad, for not timely believing him.   

Sect. 55.  
5. Fiftly, Guiltiness is another main reason: for commonly, suspicion proceeds from a self defect: and a bad construction from a bad mind.  
Deceitful, ever will mistrustful be:  
But no mistrust, is found in honesty.  
I confess, I read of one singular example. 1 Sam. 1. where Hanna being about a good work, praying earnestly, and pouring out her soul unto the Lord: Ely a good man judged her to be drunken: when she had neither drunk wine nor strong drink. vers. 15. but the like is seldom seen.  
Whereas natural men, mostly measure others by their own bushel: and so form their opinions, and censures of us according to the mould of wickednesse, that is in their own hearts: and doing all their own good in hypocrisy▪ they cannot think us better than themselves.  
And yet it is a rule, which seldom fails: That as Cham was worse than Noah, whom he derided: and Jshmael worse than Isaac, whom he mocked: and Saul worse than David, whom he persecuted, and jezabel worse than Naboth, whom she defamed and murdered, and Herod worse than John Baptist, whom he beheaded. So they which are wont to censure others; have greater faults themselves, and cause to be censured of others: which faults they cannot tell how to cover, but by disgracing of others. And the censured in Scripture, are always more precious in God's sight, than the censurer: as in the Pharisee, and Publican. Luke. 18. and in those Barbarians, and Paul, Acts. 28 3, 4.   

Sect. 56.  
6. Pride is no small cause: for a proud man, is wont to admire his own actions: but to abate the value, and derogate from the esteem of others; Every whit as basely to vilify other men's doings, as he over highly prizeth his own. I (saith the proud Pharisee) am not as this Publican. Luke. 18. 11. Neither was he, if you mark it: For the Publican condemning himself, was justified and saved: he justifying himself, was everlastingly condemned.  
Again, they know, their glory and credit with the world, is greatly eclipsed, by such as excel in virtue. Their vicious lives are plainly reproved, and their persons, most grieviously shamed, by the holy conversation of good men. And this makes them smut the face that is fairer: blemish honest men's fame by their censuring, and aspersions: that they may mitigate their own shame, with others discredit, like Potiphars wife, they pretend we are guilty: that themselves may be taken for innocent.   

Sect. 57  
7. Seventhly, Another cause is prejudice: for this like a painted pair of Spectacles, casteth a false collar upon the best actions. As we see in Ahab and Jezabel, touching Eliah, and Micaiah. But of this I have spoken largely, in the former treatise.   

Sect. 58.  
8. Eightly, the next cause is Misprision: They suppose we are not as we seem, ergo we are Puritans, Hypocrites, etc. A reason of great for●e, with states men and Politicians: Herod thinks Christ comes to dethrone him: therefore to make sure work, he murders all the males in Bethlem. Cambyses dreams overnight, that his brother should be King of Persia: therefore he puts him to death the next morning. Saul supposes David a traitor, therefore know ye not, that the son of jesse hath conspired against me. But it were as good an argument, to reason thus: All the Apostles were impostors, and the Gospel itself a fable: for so thought the Scribes and Pharisees. A man shall do God good service, in persecuting of his faithful servants: for so thought the Prelates, as themselves have confessed upon their examination. Or lastly, there is no God, for so the fool hath said in his heart. Psal. 14. 1. and 53. 1.   

Sect. 59  
9 Ninthly, They envy the godly, either first, because they do better, as Cain did Abel, or secondly, because they fare better, as Esau did jacob, or thirdly, because they are better esteemed, as Saul did David. And this is another cause, for ill will, never speaks well: and envy is sick, if her neighbour be well. The one's success, is the others vexation, the envious emulate, what they cannot imitate. Whence arises all their censuring, and misconstruing; their persons, actions, and intentions. For whom they cannot reach by Jmitation, they will endeavour to do by detraction: and because they cannot seduce us, they will if they can traduce us▪ if we will not partake with them in their sins, we shall in their sham●: if joseph will not be lewd with his mistress, he shall be thought as guilty, and suffices much as if he were.   

Sect. 60.  
10. Tenthly, sometimes they censure us out of self-love: either that they may gain, or at least not loose of their honours, pleasures, profits: Saul's flatterers will soothe him up in his evil surmises against David: saying the son of jesse hath conspired against thee: that they may have Fields, and Vineyards given them: be made Captains over thousands, and Captains over hundreds. And this tempted Balaam against his conscience, even to curse, where he should bless: He saw how his cursing, and cursed counsel might please Balack, and bless himself with a gainful, and gallant promotion. And the like in Demetrius, for as Paul substracts, from Demetrius his profit, so Demetrius detracts from Paul's credit.  
Which was many a man's case, within these few years: for some have climbed up to preferment, by enveying against the Puritans: and others been ruined, and disgraced, by preaching against the Prelates.   

Sect. 61.  
11. Eleventhly, By depraving all good men▪ themselves, (though Swearers, Drunkards, Whormongers) shall be judged indifferent honest men: for were all the world ugly, deformity would be no monster. Yea, a base person, may come to preferment; if none be thought better than himself. He that hath but one Eye, may be King amongst the blind. Whereupon, to have themselves thought as good as any other: they will not have any thought good, that dwells near them.   

Sect. 62.  
12. Twelfthly, Their passions and affections make them so exceeding partial: that they will more deeply censure our fearing of God, than their own blaspheming him: and hold it a more haious crime for us to be sober, then for themselves to be Drunk.  
You may think it a big word, for want of acquaintance with such: But Drunkards and swearers know I speak truth. And I the more confidently believe my own ears▪ when I consider the Sodomites quarrel with Lot: and many the like in scripture. As how did the passion of Anger, rob Haman of his reason: when he thought Mordicaies not bowing the knee to him, a more heinous offence, than his own murdering of thousands. And Jezabels, who thought it a greater sin in Eliah, to kill Baal's priests: then in herself, to slay all the Prophets of the Lord.  
But no wonder, for as the Eye only looks to things without. And as they that are vertiginus, think all things turn round, all err; when the error is only in their own brains: so fares it with sensual men, transported by passion, and given up to their lusts. They put their own faults, in that part of the Wallet which is behind them: but ours, in the other part, or end which is before them. Indeed self examination, would make their judgements more charitable.   

Sect. 63.  
13. Thirteenthly, The persons censuring, and censured; are as contrary in their natures, as are Heaven and Hell: Light and Darkness, God and the Devil, the one being Satan's seed, and born after the Flesh: the other being Christ's members, and born▪ after the spirit. John 3. 8. to 15. And this makes the one hate, what the other loves. A wicked man saith Solomon, is abomination to the just, and he that is upright in his way, is abomination to the wicked. Proverb. 29. 27. even ou● ways, which God commands us to walk in, as well as our persons are abomination to them.  
Yea, we see by experience, that there is a cursed Zeal in these men to malign the Good Zeal of all men. And that usually▪ they are pleased best, with that which angers God most: No marvel then if they censure such as he loves best.   

Sect. 64.  
14. Fourteen, They delight in censuring u●: because Satan (who is their God, 2 Cor 4 4. and their Prince, john 14 30. and works in them his pleasure, Ephes. 2. 2. 2 Timo. 2. 26.) is ever prompting them thereunto, Acts 5 3. Rev. 12. 10. For it is Satan, that speaks in and by them, as once he did by the Serpent: It is his mind in their mouth, his heart in their lips. Matth. 16. 23.  
And they being his Sons, Servants, and Subjects: thirst to do him what honour, and service they can. Nor can they pleasure him more: it being the hopefullest way, to discourage men in the way to Heaven; quench the good motions of God's spirit, kill the buds, and beginnings of grace, draw them back to the World, and so by consequence damn their souls that can be, to see that whatsoever they do, or speak: base constructions are made thereof. Whereas if they meddled not with repentance: nor troubled themselves about religion: the world no● the devil would not meddle with them, nor once trouble or molest them.  
Besides their censures, and false aspersions: cause jealousies where there are none, increaseth those that are, mightily disables some from discerning the truth, and much hinders others from believing it.   

Sect. 65.  
15. Fifteenthly, Zoylus like they censure, and speak evil of us: because they cannot otherwise hurt us.  
They dare not smite us on the mouth, as the High priest served Paul: therefore they smite us with the mouth: as Zedekiah the false prophet served Michayah: which is as bad or worse. For deal they not with the godly, as the daughters of Heth did by Rebecca? Gen. 27. who made her weary of her life: and forced her to cry out in the bitterness of her soul, What availeth it me to live? verse 46. In which they imitate their Father the Devil: who when his hands are bound, vomits out a flood of reproaches with his tongue Rev. 12. 15.  
I confess they were wont, Maximinus' like: to speak evil of us; that so they might persecute us with the more show of reason: accuse us to the Prelates, as the Jews did Paul to Agrippa: charging us with many things, but proving nothing neither could they well undo us, if first they did not falsely accuse us: as it fared with Jezabel touching Naboth, and the wife of Potiphar touching Joseph.  
Though a little information would serve: for malice regards not how true any accusation is, but how spiteful. And these prelates, were so far from discerning, or desiring to discern truth from slander, that to the grief of many good hearts; no music could be so sweet to their ears: as to hear well of themselves, ill of the religious. And they were as ready to yield their aid, as the other to ask it: being men of the High priests humour▪ who seeing none offer themselves, set on work certain vile persons, to accuse Christ of heinous evils: that so thev might crucify him by a Law: Yea our reverend Bishops and their bandogs dealt with a poor Minister, or Christian: just as the soldiers did by our Saviour: First blind him, then strike him, and last; ask him, who was it that smote thee? and he might answer the best of the three; It was thou O mine Enemy, thou wast an Achittophel in the one, a Doeg, in the other, a Belial in both.   

Sect. 66.  
16. Sixteenthly, They censure, and in censuring slander us: that they may incite, and stir up others to do the like: Resembling those ancient enemies of the Gospel, who clad the Martyrs in the skin's o● wild Beasts: to animate the Dogs to tear them.  
It is the nature of ignorant and ill bred people, who walk after the flesh, in the lust of uncleanness: whom St. Peter calls bruit beasts, led with sensuality, and made to be taken and destroyed: to speak evil of the things which they understand not 2 Pet. 2. 12. And what one does is a Law to the rest. As if one in their company, but mentions the word Puritan, or tells them how scrupulous and precise, such an one is: all the rest will strive who shall be forwardest in spitting out his spleen, against all the Godly. As what a number of sharp and deadly Arrows, will each of them shoot: both at the good and goodness.  
Nor are they so satisfied: but every one runs away with the cry: and barks out the term, against every honest man he meets, whence it is, that we are censured, and laughed to scorn by the greatest number: that we are made the common Butt, of every one's malice: and the subject of all their discourse.  
Which yet is no disparagement to us: for these are a generation of men; that (for matter of religion) can scarcely discern between their right hand and their left: as it fared with those sixscore thousand Ninevites. Jonah 4. 11? I might heap up instances to prove, how strongly, and strangely example prevails, to the committing of evil with ignorant persons: who are Cesterns to sin, Sives to grace. As in the Sodomites; Gen. 19 4. to 12. In Korah and his hundred and fifty followers: in Demetrius and his fellow's Acts 19 etc.  
But it is too well known, how many do censure, and blaspheme the Godly: because they hear others do so.  
Nor is it the common people's case alone: who inquire no farther but believe at first: for than I should no whit wonder. But even our grave Bishops, and Fathers of the Church: did not long since go thus by hear-say, and persecute the conscionable, because drunkards and deboi●hed persons did so: censuring them in their high Commission, and other Courts ecclesiastical; as the other did on their Alebenches.  
It may seem above belief and yet it was so: only those barking Curs, did these great Mastiffs wake, Whom we may liken, to Noisome Flies: which sting while they live, and stink when they are dead: though blessed be God, we are now rid of them.  
I need not tell you, how many of their Lordships and their Creatures: have come to their great preferments? by being bitter Malignants against the best men: for no knowing man, can thereof be ignorant.   

Sect. 67.  
Thus I might go on in giving you other reasons of their censuring us: as one in regard of Satan, who looseth so many of his subjects, or Captives as turn believers: for every repentant sinner, is as a prisoner broke loose from his chains of darkness.  
And another in regard of the World, which looseth a limb or member: When a convert will no longer accompany them in their wicked customs. And show you, that it fares with all believers; as it did with Paul: who so long as he joined with the high priests, and Elders: to make havoc of the Church, was no whit molested by them: but when he became a convert and preached in the name of jesus: none so censured and persecuted as he. But the evidence of sixteen, may serve sufficiently: to satisfy any sensible jury. I come therefore to apply it; wherein I will be very brief; lest I be most of all censured, for speaking so much against censuring. And  
First, If it be the manner of all sensualists: to censure the religious hypocrites, for one single act of impiety: yea for common infirmities: yea for sins before conversion; yea for some strange disaster, or affliction that befalls them; either in body, or mind: yea for things indifferent: yea for their very virtues and graces; or the best actions that can be performed: yea condemn all the generation of God's children, for the faults of a few that seem bad: yea generally censures them for the greatest censurers; And that on the other side, the religious; who are so cried out upon for rash judging and censoriousness; do not, not dare not judge their brother in any of these cases; but accordingto the tenor, & main course of a man's life; which is agreeable to, and warranted by God's word as I have sufficiently proved; then let none be so sotish as to believe this, or any other slander; which they daily belch out against the Godly.  
But let them seriously consider the reasons why they do so? as that they are as blind as beatles, in matters of religion. Or else they do it in policy, or out of some natural aptitude, or out of baseness, or out of guiltiness, or out of pride or out of prejudice, or out of misprision, or out of envy, or out of self love, or that they may be upon even ground with the godly, or out of partiality: or out of a contrariety of disposition: the one being the serpents, the other the Woman's seed, or because satan who is their god and king will have them do it, or because they cannot do them more mischief, their hands being manacled by the law, or that they may incite, and stir up others to do the like, or because the World looseth a limb or member: and satan a subject or prisoner, in every one that repenteth. And this will take away all strangeness: yea it will make them think so much the better of good men, for their evil speaking of them, as Tertullian did of Christianity, because Nero persecuted it. Which is an argument undeniable: for the truth's adversaries, are wont to speak good of evil, and evil of good: to put darkness for light, and light for darkness: bitter for sweet, and sweet for bitter as the Holy Ghost speaks. Isa▪ 5. 20.  
Yea, let the consideration of these particulars; move men to vindicate the religious, when they are called to it: as every one is that hears them so censured. For as chrysostom speaks, if any man should see the city of Rome subverted by enemies, and neglecteth the defence of it: he doth seem to have betrayed it, because he freed it not when he might: so when thou seest the truth impugned, and indangegered of wicked men, and mayest defend it: if thou dost not sa●egard it, thou betrayest it. Or as another, if innocency endangered by a slanderous tongue cry (like a ravished Virgin. Deut. 22. 25. 27.) for my aid I betray it, if I relieve it not.  
I know their cunning sophistry is such, and their colourable pretences so many: having such a subtle prompter as satan is: that they are able to forestall the simple, with strange conceits, and base thoughts of the best men: for it hath always been their manner, witness haman's words to Ahasuerous: and those other of Rehum▪ Shimshay, and their companions to Artaxerxes, Ezra 4. And the like of the Princes, and Rulers to Zedekiah, Jer. 38▪ 4.  
But certainly, if men would weigh things as they are: and as I have made good: they would be foreced to confess; that it fares with our malicious enemies, as it did with Pentheus, in Eripedes: who supposed he saw two suns, two Thebes▪ every thing double: when his brain alone was troubled.  
Neither would they (as they do) imitate the Trydentine counsel: who condemned the Protestants for heriticks, and yet would never hear what they could say for themselves: had they either reason or conscience.  
It was the bloody practice, of the French Prelates: against the Waldenses: whom they accused to Lewis the 12. of many soul▪ but forged crimes: barring them all access to the King, whereby they might clear themselves: till at length the King, (considering, that repentance usually attended upon rash judgement) told those foxes: that if he were to condemn the Devil; he would give him an hearing. Where upon he sent his confessors, and Secretary of State to try the matter: who returning to the King, cleared their innocency; and commended so their piety and integrity: that the King affirmed by his ordinary oath that they were better than himself, or the Prelates that accused them. And did not our Prelates deal just so with the Puritans, in their reports to the King? were they not always, as a black cloud between his Majesty's pious subjects, and the Prince's favour? and might they not be fitly compared, to the watching Dragon: that kept the golden Fleece? Yes, their own consciences bear me witness: only I wish his Majesty, and so many as side with the Prelates, would as truly imitate that French King, as they did that Dragon.   

Sect. 68  
2. Secondly, if any that hear me, have been thus rashly censorious, in making ill constructions of all that the religious do: and find that these, or some of them: have been the genuine reasons of their so doing, Let them with Ephraim, Jer. 31▪ 19 strike themselves upon the thigh: Or with that Publican. Luk. 18. 13. smite their bre●st: And with amazement, and indignation say: what have I done? I have deeply censured and condemned, the generation of the just I have often raised an ill report of them, as those false hearted spies, did of the Land of Canaan. Numb. 13. 32. 33. And that scandal passing through many mouths▪ hath multiplied like a snow ball: which at best hath left such a scar of suspicion upon their names and credits: that even death itself, will not be able to cure. Whereas the Scripture says, Cursed be he that smiteh his neighbour secretly, Deut. 27. 24. And him that prively slandereth his Neighbour, will I destroy. Psal. 101. 5.  
And as I have thus depraved some: having more malice than matter against them; so I have corrupted others: and forestalled their judgements with prejudice: which may prove the bane of many a soul. Woe is me what shall I do: lest God tear me in pieces, and there be none to deliver. I have been long enough instrumental to Satan: I will now, and hereafter by God's grace, serve my Saviour: who is a master without compare: O that my God would give me a heart, and answerable ability: to be as faithful a friend to Religion, as I have been a bitter enemy.  
Let this I say be thy confession, this thy resolution: otherwise know for a surety: that while thou scoffest at his children, God laughs at thee. Pro. 1. 26. And that it will be bitterness in the end: For what evil is done to them, Christ takes as done to him. Acts 9 4. And who so thinks holiness a crime, or religion a disgrace, is so far from being of his spirit, that was a man after Gods own heart: that there cannot be a greater argument of a foul soul; held by satan in a snare, and taken captive of him at his will.  
Neither let satan, nor thy seduced and deceitful heart deceive thee: in thinking thou hast any share in Christ, or the least spark of grace: for though a man may through his hypocrisy, condemn that evil in another; which he allows in himself: yet he cannot condemn the good, which himself is endued withal. For good cannot but rejoice, and delight in her like.   

Sect. 69.  
3. Thirdly, for a word of advice to the godly: If all natural men are so apt to censure the religious; cause or no cause: And that they have so many reasons to induce them to it: Let us for our Makers, and for our blessed Redeemers sake, take heed what we do: lest we shame our profession, and make the way of truth evil spoken off. 2 Pet. 2. 2. Not that I expect, their mouths should be stopped; for faults they would find in Christ himself, did he live amongst them: neither can God please them, as you may see by their continual murmuring at the several passages of his providence. Being like the Jsraelites: who were never content, for when they had water, they murmur for bread: when they had bread, they complain for flesh: as if they had boarded with God, and he were to provide them diet: and they good men honestly paid for what they took. Only let them have no just occasion to censure and speak evil of us: for though all true christians pass under their sharp censures, and bitter reproaches: yet I cannot yield him a true servant of Christ that deserves it.  
Wherefore if we belong to God's family, let us show what house we come off: not only by our Livery, but by our living. The sons of God must be pure, blameless, and without rebuke, Phil. 2. 15. And in the primative times, a Christian was known from another man, only by the holiness, and uprightness of his life and conversation: as Tertullian reports.  
And great reason there is for it: for first malice is very quick sighted, to spy faults, secondly, the Saints (like a Beacon upon an hill) have all eyes upon them. Thirdly, virtue or vice in them shall be sure to be margend with a pointing finger. Fourthly, in purest things, the smallest spot is sooner seen: then greater stains in base stuff: every little mote is seen, in a clear glass, which will not be discerned in an earthen pitcher. A small spot, or wart, or freckle in the face▪ is a greater blemish, sooner seen, and more noted, than an ugly scar, or botch in any other part of the body. Fiftly, the smallest spot in a religious man face: shall excuse all the sores and ulcers in their bodies. Sixtly, in case they see our lives contrary to our profession: they will even protest against our religion; saying, if we did speak as we think▪ we would do as as we speak; if our religion were true and good, such as profess it, would live thereafter. Seventhly, in case thy practice, is not suitable to thy profession; woe unto thee: for outward profession, where there is want of inward truth, and real practice: doth but help to draw on and aggravate judgement, The Scribes and Pharisees had not heard of so many woes, but for their glorious pretences▪ Yea, had the Fig tree in the Gospel, been utterly bare, and leavelesse: it had in all probability, escaped the curse. Hear this ye vain Hypocrites, that care only to be thought good: your fair outside, shall be sure to help you to a curse. And it were better for you with Philosophers, to have honesty without religion, then with wicked Christians, to have religion without honesty.  
4 Fourthly, If any weak Christian, desires to make a further improvement of what hath been spoken: let him read those 16. reasons of Affliction, and 16. reasons of Patience: heretofore published upon the like occasion. And so much of your second Misprision, touching censoriousness: does any thing else stagger you?   

Sect. 70.  
Quest. The next, and the main thing I stumble at, is: they are deeply charged of dissimulation, viz. that they either say, and do not, profess, and practise not: Or which is worse, do under pretence of religion cozen the world.  
Answer. It is (as you have already heard) an old and cunning trick; of the truth's adversaries: to commit villainy, and then charge it upon the most innocent. Athaliah you know, having slain all the King's seed; accuseth jehojada of treason. And Tertullus (mistaking the antidote for the Poison) accuses Paul, for a pestilent fellow: when Paul had more reason to accuse him. So now the Gospel's enemies, grieviously accuse the true professors thereof: for playing the hypocrites. But hear all, as well for the defendant, as the Plaintiff: and you will confess, that they lay the saddle on the wrong horse: And that there are no such Hypocrites under heaven; as these that cry out so much against hypocrisy:  
Now that what shall be delivered, may the better be understood, it is requisite to premise four things.   

Sect. 71.  
1. First, That there are many titular Christians: who stand more upon the outward appearance of goodness, than thè inward essence: such as seem, and are not, say, and do not, profess, and practise not: that like the Nightingale, or bird Taurus, are all voice, no body. Resembling some goodly Cedar, or Cyprus' tree: which are fertile only in leaves. Or the Fern, that has a broad top, but a narrow root. Or the River Volgoe: which is a bright stream, but without fish. Or that unwelcome guest the Wind; for as wind will counterfeit every disease of the body, viz. the stone, Gout and the like; so these formal outside christians; will counterfeit every grace of the soul, as faith, zeal, and the like.  
Yea, to the eye of the world, they resemble Muscovia glass: which (though it be of small worth) is as clear as Crystal, as transparent as Air: for these hypocrites not only pass for true Christians, until God does detect them: as it fared with judas amongst the Apostles; Ananias, Saphira, and Nicholas the Deacon, amongst them of the primative Church: but they will seem to outstrip them in goodness, as Snow does Salt, and sugar in whiteness.  
And well they may: when all their profession, and principal care is: only to hide their defects: as Julius Caesar wore a garland of Bays; only to hide his baldness. For as the Painter, makes chocie of the most open place, and middle part of every▪ wall: there to erect a fair picture, laboured with all his skill and sufficiency: but filleth up the void, and seldom seen places, with antique bosquage, and crotesco works▪ which have no grace at all, but in the variety and strangeness of them: so deals the glozing Hypocrite.  
Nor can you blame his discretion therein, what ever you do his honesty: for 
Each cunning sin being clad in virtue's shape.  
Flies much reproof, and many storms doth scape.    

Sect. 72.  
2. Secondly, That there are others, and not a few: who are not only great talkers of religion, but great frequenters of holy exercises; yet altogether neglect to practise the same. Ezek. 33. 30. 31. That like sick stomaches, much do swallow down: but little do digest. Resembling certain Sea fish; that gape so wide, as if they would devour the whole Ocean: but rip them up, and search their entrails: and no water can be found in their bellies. Both of which have a form of godliness, and are the worse for it: for that they draew near unto God with their mouths, and honour him with their lips; when their hearts are far from him, and are therefore styled hypocrites, both by Isay chap. 29. 13. and our Saviour Christ. Mat. 15. 7▪ 8.  
And well they deserve to be so styled: for Ostentation leads them more than conscience: and there is as much difference, between true professors and these men; as there was between David and Michal● puppet.   

Sect. 73.  
3. Thirdly, It is by both sides granted: that there are far worse than these: even such as make religion a stalking horse to villainy; or a Cloak to Cozen the wors●: such as shroud an Egyptian heart, under the habit of ●n Jsraelite, whose life and profession is a continual incongruity, & whose works are antipodes to their words, their profession being Honey, while their practice is Poison: as Barnard spoke of his Arn●ldus, even such as speak like Angels, live like Fiends: have jacob's voice, Esau's hands: that like Ethiopians, are white in teeth only; every way else Coal black: Being Christians in skin, Atheists at Koare.  
Which grosser sort of hypocrites, may be compared to Swans: that under curious white feathers, have black skins; or to Mandrake apples; that are comely in show: but poisonful in operation. Or to a turning picture, which being looked upon one way, shows a beautiful face; if on the other, some ugly Fiend or Monster. Or an Egyptian Temple, which is rarely beautified with Gold, silver, Ivory etc. When within is only Cats, Crocodiles, and Serpents. To some wicked Alehouse; which hath, Fear God, be sober, Watch and Pray, etc. painted upon the Walls: when there is nothing but swearing, and drunkenness in the same. To a Pirate, in a merchant's ship. To a filthy Strumpet with a painted face. To some spruce Courtier, with a box of Pills in his Pocket for the French disease. To the Armenian Dragons: Which have cold and squaled bodies: yet cast sire out of their months. To the Serpent requious, that hath scales as glorious as the Sun: but breath as infectious as the Aconite. Or lastly, to the Devil in samuel's likeness; as being nothing else, but vice pranked up in virtue's apparel.   

Sect. 74.  
4. Fourthly and lastly, As we all grant that there are such hypocrites: who have a form of Godliness, and deny the power of it: that seem religious, are vicious; or not at all virtuous. So we willingly acknowledge them, the most selestique miscreants, that ever hell was beholding to. For the hypocrite, shames religion by professing it & makes the way of truth evil spoken of. As 2 Pet. 2. 2. Yea for his sake, the name of goodness is blasphemed all the day long; and an ill report raised upon them, that serve God in truth, So that for the deceivers fault, the true man is beaten. And what the Israelites once spoke to Moses, Exod. 5. 21. We may more justly apply to the hypocrite: Ye have made our Saviour to stink, in the eyes of all the people: and put a sword into the hands of profane men, to slay us▪ As woful experience shows; For by reason of such▪ how do the Devil and his ●imbs triumph? over them that serve God in truth? Yea the Saints are not only reproached, the truth disgraced, and religion itself scandalised: but this gives occasion to others to blaspheme God, and to doubt whether all divinity, be not mere policy; and ●he scriptures a fable. As of old▪ the people abhorred the service of God; and became despisers of his worship: because those profane sons of Ely, were so wicked and scandalous. 1 Sam. 2. So between hypocrites, and the openly profane: (home bred enemies, and foreign foes; both Heirs apparent to Satan) the righteous suffer: like jeremiah between the Princes and false Prophets.  
I confess the mischief an hypocrite does, to those that are within: is nothing to what he does to himself, and them that are without: For first, his scandalous life so hardens carnal men; that it makes many of them protest against their own conversion. Yea his ill life single; pulls down more: then many good tongues are able to build up.  
Secondly, though he grievously wrongs both the good and bad▪ yet none so much as himself. For besides, that when hypocrites have acted their parts of dissimulation here: they shall be bid, Go ye cursed into everlasting fire. Which is the portion of all wicked men. Matth. 25. 41. They above all other sinners; shall have a double weight, or portion of vengeance: the lowest, and deepest place in Hell. As is plain Matth. 23. Where our saviour, not only pronounceth. Woe to you hypocrites: but repeats it eight times in one Chapter: saying, Woe, Woe, Woe, to you hypocrites: for you shall receive greater damnation. vers. 14. The hypocrite, strives to load Christ with man● sins: therefore Christ loads him with many woes and curses. Though the main ground is, from the nature of this sin. For nothing more greatens any sin, than simulation of holiness. Nor is any mischief so devilish, as that which is cloaked with piety. The better vice shows, the worse it is, and the worse it is: the better it desires to show. Yea the better colour is put upon any vice, the more odious it is: both in the sight of God & man. For as every similitude adds to an evil; so the best adds most evil. The face of goodness, without a body: is the worst wickedness. Cloth an Ape in Tissue: and both the beauty of the Robe, and the resemblance which he carrieth of a man; does but add more scorn to the beast. And without contradiction; an ill man is the worst of all creatures, save the Devil himself: an ill Christian, the worst of all men and an ill professor the worst of all Christians. Professed Courtesans, if they be any way good: it is because they are openly bad. And it shall be easier for thiefs, and Adulterers, at the day of judgement, then for hypocrites. Mat. 21. 31.  
Wherefore if thou be'st unsound within: soil not the glorious Robe of truth, by putting it upon thy beastliness. To bid thee repent, and strive for Sincerity; were to small purpose: for (which is strange) in all the Scriptures, we never read of an hypocrites repentance. And a notable reason may be given: Wickedness doth most rankle the heart, when it is kept in and dissembled.  
And thus far our opinions jump.   

Sect. 75.  
But touching the next query, our judgements are as diametrially opposite; as the two poles. For who are these verbal, orrall, ocular professors? Those who are called puritans, or those that term and repute them so? this is the main question, and it would be throughly examined. We say they are the only men, guilty of this crime: they say the like of us; but the trial is all: and how shall we try it? surely by bringing each side, and every of their actions to the rule. And first to bring them to the trial; who call all professors of Religion puritans; and rail against them, under pretence; that they are not as they seem. If he be an hypocrite, who is much in profession, and nothing, or clean contrary in his practice; then there are none greater hypocrites; then Protestants at large. viz. 

Prelatical, and Scandalous Ministers  
Civil. and Moral Men.  
Profane, and Ignorant Persons.  
Cunning Politicians.   who join all together, in crying down, and barking against profession.  
I know the assertion will seem strange; Yea the grossest hypocrite of them all, will presume that he can Herod like, wash his hands of this sin. And with David, touching nathan's parable which made him pass sentence against himself; think that this foul evil, does no way concern him; Or as Ahab, thought of the Prophet's parable; when his own mouth condemned him for letting Benhadad go free. 1 Kings 20. 39 to 43. But I shall make it appear, that there are no greater hypocrites, nor Puritans under Heaven; then they who rail, and cry out so much; against hypocrisy, and Puritanisme. It faring with them, as it did with Sabillus the Sicilian; who slew the tyrant Cleander, and was after found to be a worse Tyrant than he, Or as it did, with that Pharisee in the Gospel; who broke his neighbour's head; when he should with the Publican, have smote his own breast, Oh that men would observe what I shall say, but as much as it concerns them; that they would well consider how Satan gulls them; and how grossly they gull themselves.  
But this is the gift of God alone; for to plant, and water is nothing; except it receive blessing from above, I will therefore do my utmost, and leave the rest to him that can do what he will, and will do what is best.   

Sect. 76.  
1. And first, let me examine such of the Ministry; who altogether in their sermons inveigh against puritans; for being one in their profession, and show to the world; and another, yea clean contrary in their life and practice, their consciences shall give evidence against them; if they be not cauterised, with continual, handling of holy things without feeling: That whereas they call themselves by the general name of Christians, by the special, and particular name of Christ's Ministers, and Ambassadors: pretending they represent his person, spend their whole times in reading, and preaching God's word, receiving, and administering the Sacraments: in praying, and visiting the sick; get their whole livings, under a show of service done to Christ: Yea their very garments forsooth, must pretend holiness and purity; than which there can be no greater profession: yet these men, these great pretenders, are the least of any obedient to his laws. Yea none greater enemies to Christ, and his kingdom than they, for either in their preaching; they do what they can to draw from Christ to the world, his mortal enemy: by discouraging the good, and encouraging the evil: by turning the truth of God, into ●ly. as it is Rom. 1. 25. A thing more frequent with Prelatical preachers, than most men have wit to observe. I wish their admirers would read their several Characters, in a late abstract: and be better informed: or that such unpreaching ministers, were marked in their foreheads: that their people might the better know, and take heed of them.  
I confess it is strange, that these Gehazies: who receive in so much truth at their ears, should not have one word of truth in their mouths. Yea to an ordinary capacity, it sounds above belief: that they who are God's mouth to the people, should be so wicked; and false; as out of the mouth of God, to give not the judgement of God; but of their own wicked hearts, stiffened with the serpent's enmity.  
But consider the reason, and the case is plain: The hypocrite is a secret Atheist, saying in his heart there is no God. Psal. 14. 1 and without controversy, Thou art an Atheist: for if thou didst believe there is a God; thou durst not be so bold, as to withstand him to his face: and with his word to wound his own people.  
Or secondly, if they do preach the truth, yet by their lives they confute their own doctrine: as their Rhetoric may be pretty, and their Lodgick, witty; when their practice is naughty. Yea, are there not many hundreds in this land? (some whereof the Parliament have sound out, and cast out) like Balaam? then whom never Prophet spoke better, nor reprobate did worse. It faring with them as with one of a surfeited stomach: the more good meat he eats; the more he increaseth his corruption. Or as it is with the milk of a Tigress: the more Salt is thrown into it, the fresher it is.  
As look into thyself; dost thou not in thy practice the works of the Devil: in swearing, drinking, whoring, slandering the godly; and accusing them to the Prelates? in scoffing at the religious? in persecuting those Ministers, and people whom ●hy conscience tells thee are more faithful, and righteous than thyself? so crucifying Christ again 〈◊〉 his members, and in all this, cause others to do the same; by thine evil example Thou canst not be so impudent, as to deny it, though I expect neither thy acknowledgement, nor amendment.  
Which being so▪ what more palpable hypocrisy and Puritanisme then this? When one shall teach the words of God, and do the works o● the Devil, their doctrine condemning their own lives, or their lives confuting their own doctrine, Like some foolish minstrel, who sings one tune with▪ his mouth; and harps another with his hand. Of which sect was Diogenes, Sinopensis: in opinion a Stoic, in conversion an Epicure, a fool in both.  
And certainly most unmeet it is, that such fools should be set as watchmen over God's heritage: for if any man cannot rule his own house, saith the Apostle: how should he care for the church of God? 1 Tim. 3. 5. And if he cannot rule himself, how should he rule his own house?  
Again, there are a third sort, of these prelatical preachers▪ who might be ranked with the grossest of hypocrites: namely Pluralists, and Non residentaries: who under a colour of wearing the Ephod, feed themselves fat with the blood of souls. But I have sufficiently spoken to them in the forementioned Abstract. Only this by the way, That men should be Pastors over, and live of the flock: that they do not feed, or scarcely see: or be maintained from the Altar, at which they do not serve: is a thing that can hardly in my judgement, receive a just defence.   

Sect. 77.  
2. But secondly, to bring the openly profane, and loose Libertines to this trial: who above all cry, out upon Puritans, and Professors: If he be a notorious Puritan. id. est. an Hypocrite: whose profession, and practice; is clean contrary: then thou art a notorious Hypocrite, in bearing the name of a Christian, and boasting that thou art one: but doing the works of the Devil, and that more exactly than a very infidel. In adoring Christ, so often as thou comme●t to Church: as it were with an Ave Rex in thy mouth: but spitting oaths in his face: so soon as thou comest out: and in crucifying him afresh, with thy graceless actions, in being all the week a drunken, beastly, blaspheming wretch, and on the sabbath; especially for four hours: as devout in the Church as the best. For in praying with God's people▪ thou callest God father: whom thou neither fearest▪ nor lovest, nor trustest in. Thou prayest that his nam● may be hallowed; when indeed thou dost nothing less▪ that his kingdom may come, and his will be done on earth as it is in heaven: when thou hatest nothing more, then to be governed by his laws, and ruled by his sceptre. That he will forgive thee thy trespasses, as thou forgivest them t●at trespass against thee▪ when thou wilt stab a man for the lie, or a cross word: and not so much as pardon one that is better, or would have thee better: for others must swear as thou dost, drink and talk obscenely as thou dost, etc. or thou wilt be offended with them. That he will not lead thee into temptation, but deliver thee▪ from evil: when thou usest all opportunities to be tempted, and to tempt others to evil, etc. Again in singing with the Assembly: thou usest these and the like expressions of the Psalmist. I love thee dear O Lord my strength. Psal. 18. 1. I will always give thanks unto the Lord: his praise shall be in my mouth continually. Psal. 34 1. Evening and morning, and at noon will I pray and make a noise. Psal. 22. 17. I will set no wicked thing before mine eyes: I hate the works of them that fall away: it shall not cleave unto me. Psal. 101. 3. etc. In all which thou dost lie, and dissemble most egregiously: for dost thou love God dear? no, thou hatest him in thy heart, as thy works show plainly▪ Dost thou praise God, and that continually? no, thou blasphemest him every hour, and reprochest his children & servants; & in them him, in every place where thou comest. Dost thou prayevery day thrice? Yes, if curses, and oaths, and scoffs be praying: then thou prayest fifty times a day, yea thou prayest continually▪ Dost thou set no wicked thing before thine eyes? and dost thou hate the works of them that fall away? no, thou liest falsely: thy whole felicity is in wickedness: and thou not only hatest that which is good: but all that is, or are good, or hath the appearance.  
But in this case assure thyself: that God infinitely more scorns that one in praying, and singing in his house, upon his day, and among his people: should offer up a petition, or protestation to him: who cares not whether he have his petition granted, and his vows performed or not: yea, that laboureth all he can to hinder the same: and as much scorns, that any should repeat his commandments: that cares not to do them, but the clean contrary: and that the same tongue which says, Thou shalt not take the name of the Lord thy God in vain: should presently take the same name in vain; and so be contrary to itself, and give the lie to itself: then a temporal King would scorn to be so derided, and abused by any base and unworthy fellow in his own presence; and before his people. And yet thou knowest, that the worst of deaths would be the reward of such contumacy.  
Here also I might take occasion, to show thee, how desperate thy condition is above all other men's, above the Heathen man, who knows not God as thou dost: Above the Atheist, who believes not that there is a God; as thou wouldst be thought to do: above the close Hypocrite, who thinks to deceive God and the world; which thou boasteth thou dost not. And make it appear, that every one of them is more righteous than thyself: if they wou●d pay me to plead their causes. As I would urge in defence of my Client the Hypocrite: that he in the dissembling of vice, and feigning of Godliness: though he do hurt to himself, yet he oft doth good to others▪ by his example: causing them to do that in truth, which he doth only in hypocrisy. As often times Stage players, by their feigned mourning, wring forth true tears out of the spectators eyes: whereas thou by thy show, and publication of thy vicious, and filthy practices: dost more hurt by thy example, then by the sin itself. More I could say for him, and as much for the rest: who do not so manifestly against their consciences, as thou dost, who art convinced of a deity: but I list not to be tedious▪ Wherefore   

Sect▪ 78.  
3. In the third place, to bring the Politician: another opponent to this trial. If he be an hypocritical puritan: who●e profession and practice is contrary: then he is also a gross hypocrite: For though this beast, like that other beast, Rev. 13. 11. be a ver● dragon in condition: yet he hath horns like the Lamb, when they may stand him in stead: for be his actions never so devilish, he can speak aswell as the best: and how should men be hypocrites, if they had not good tongues?  
Perhaps he is not so much noted for hypocrisy, as others that make less use of dissembling: but his own conscience tells him▪ that he hates Religion in his heart: at least that Lisander like, he makes no conscience or reckoning of it, but when it may prove profitable: but though he will not admit it in him▪ yet to further his own ends, he will sometimes put it on, and adorn himself therewith. Religion shall serve him as a canopy, to shroud the putrefaction of his devilish plots; being like one that looks a squint, for while he seems to cast his eye on goodness: his sight is fixed on wickedness, and may fitly be resembled to those women devils, who employ holy and sacred words about witchcraft, and magical effects.  
Yea, it is grown the highest maxim, in mundane policy, to seem (not be) religious. And there is scarce a man, who (sometimes to serve his own turn) will not seem devout: resembling that Roman Wolf; who useth to talk of Religion▪ and piety; when he means policy▪  
But principally, and more specially: there are two sorts of Politicians▪ who do play the hypocrites, and abuse religion for their own ends. viz. Covetous persons, and Cruel men.   

Sect. 79.  
As for the first of these, how many Courtiers, Lawyers, Gentlemen, and Tradesmen are there? who make Religion serve them as a stalking horse, or mantle▪ that under pretence of it, they may deceive the world; both unseen, and unsuspected? like Judas, who pretended a religious care of the poor, when he would have the precious ointment spared: when he intended nothing but to fill his own bag: as the holy Ghost witnesseth, John 12. 5. 6. Or Gehazi, who pretended the children of the Prophets, when he aimed only at his own benefit. Or the Scribes and Pharisees, who devoured widows houses, under a colour of long prayers: Matth. 23. 14. Or Vespasian the Emperor; who erecting places to receive the urine, pretended the City's wholesomeness, and sweetness: when he only aimed at the sweetness of gain, in the augmenting of his tribute, as Suetonius observes.  
Whose public spirit, is now grown so common: that every man, of every profession; can say as much: Not a Soldier either in the Kings, or▪ Parliaments Army: but will say that he fights for religion, laws, and liberties: when God knows, and many of their own consciences know; that no motive is so powerful with them; as the name of commodity: as neither sighting for God, Religion, nor Country; but gold, the hope of which, makes them prodigal of their skin and blood.  
Yea, let a common thief by the high way, but light into true meaning company: he will talk of sincere dealing, and uprightness, against robbery, and oppression, and have many semblances of Religion, till he spies his opportunity, and then his hands shall manifest, that his heart and tongue did but dissemble.   

Sect. 80.  
Secondly, touching cruel, and bloody minded men▪ How ●suall is it with our Lordly Prelates, and State Politicians, to imitate jehu: who pretended zeal for the Lord of Hosts, when his project was for the Kingdom. Yea, how many of them will pretend with Herod, religiously to worship Christ: when they intent wolvishly to worry him. It is no hard matter to find a Judas in the Church: or a Joab in the State: that will seem to kiss Christ in his Ordinances, while they seek only to betray and murder him. Yea, I wish, there were not Commanders in both Armies, that resemble Galba: who assembled togetter the people of 3. Towns in Spain, under colour to treat of something for their wealth: and having so done, caused 7000. suddenly to be murdered: amongst whom was the flower of all their youth: as Valerius relates. For as in former ages, so now: every Machiavilian Atheist, will sometimes make a show of Religion, and honesty: though in their hearts they laugh at it; Even jezabel, that her devilish plot may take the better, proclaims a fast before the murder. And Saul plotting to take away David's life, by the hands of the Philistines: says to him, Be a valiant Son to me, and fight the Lords battles. So Simeon and Levi cloak their purposed massacre of the Sechamites, with the conscience of Circumcision. And Absalon his treason, with the religion of his vow: yet these forsooth, are neither puritanes, nor hypocrites in the apprehension of our blind sensualists: because their spleen is only against the religious; against whom they never leave barking out these names.  
Yea, admit one shall upon every occasion, and in every company, be a several man, and of a several Religion, to day a papist▪ to morrow a precisian, and between whiles a Protestant at large; as shall best fit the affairs he is to negotiate, though his constant religion be according to the statute: as many such there be, both in Church and State, resembling an Actor on the stage, who sometimes plays the part of Agamemnon, sometimes of Achilles, sometimes of their enemy Hector, sometimes taking one man's person upon them, sometimes another. Or Water fowl, that for food and relief, go on the land with beasts: and swim in the water with fishes: and fly in the air with birds. Or Protius, who changed colour upon every remove. Or the Chameleon, that can turn to all colours but white; the symbol of purity, can be any thing but innocent. Or Stython, Caneus, and Tiresias, who as they listed, would be either men or women. Or the nazarenes, who were with the Iews circumcised, and baptised with the Christians: and so, as Jerome writes, were neither jews, nor Christians; yet these are no hypocrites, etc.  
But the truth is▪ the world affords not arranter hypocrites, than those she most acquits of hypocrisy, of whom these are chief. For as Christ to deceive the devil, took man upon him: so these to deceive men, take the Devil upon them; like that Dominick Friar who poisoned Henry the seventh, County of Luysenborgh, with the Sacrament. No● does the Devil ever so deceive; as when he appears like an Angel of light. 2. Cor. 11. 14. Our state Politicians; are like those Serpents spoken of by Solinus: that wound as many, as they wind into their embraces. Nor do these Serpents ever sting so deadly, as when they bite without any hissing The skill is to know, and beware of them; For these Wolves come evermore in sheep's clothing. And the more foul their intent or project is, the fairer shall their pretence be.   

Sect. 81.  
Now the best way, not to be deceived is: to try before you trust them. And seeing men's hearts, and tongues, are not ever relatives: believe not words alone; for words of themselves, are no good trial of profession. The worst men may speak well, and actions have only the power to descry Hypocrites.  
Yea when all a man's religion lies in his tongue: and his hands either do nothing, or ill: his profession is but wind as his words. Yea the noise which their tongues make, in a formality of profession: shall in the silence of their hands, but condemn them for hypocrites. And no better argument, of an empty barrel then loudness.  
2. Neither l●t outward shows overcome thee: for an hypocrite is a thing fair to the eye, pleasing to the ear, harsh to the understanding: resembling Alcibiades Tables; which were fair without, foul within. And nothing more common then for men to pluck a fair glove, upon a foul hand: and under divers suits to wear the same skin.  
Yea over fair shows, are a just argument of unsoundness: for no natural face, ha●h so fair a white, and clear a red; as that which is painted. And while we see men notoriously zealous in some things, & remiss in others: we may be charitably suspicious: many a sorry Tapp house, white limbs, and glasses the front towards the street: and sets out a costly painted sign; when there is nothing in the inward parts; but sticks, and clay, and ruins, and cold earthen flowers, and sluttery.  
3. Touching practice: the best way is, not to judge of men by this or that single action as ignorant worldlings do; but by all together▪ as wise Christians do. Observe what they are abroad, and what at home (for many of them are Angels abroad, Devils at home; at least in their own breasts: and worse when Angels, then when Devils) compare the several circumstances, of their words and actions private and public, past and present: considering, that whiles the mettle is the same; the form of each Cup may be divers. And so doing, thou shalt be able to answer such an one, as Alexander did Antipater; Thou wearest a white garment, but it is lined with purple: thou art no more the man thou seemest, than the fouler (who under the shape and likeness of an Ox; lieth in wait for Partridges: that so he may take and kill them) is that simple creature, which he would be thought to be. And having once discovered him: have no more to do with him. Yea accept not of the greatest courtesy from him: for they that are such; serve not the Lord Jesus Christ; nor seek not thy good, but their own profit; and with fair spe●ch, and flattering gifts; deceive the hearts of the simple. Rome▪ 16. 18. The Bird that accepts of the Fowler's meat. buys it full deetly, with the loss of her own life. And Rat catchers use to mingle good Bread, with Poison: that they may more easily deceive.  
Wherefore when thou meetest with these Greeks, play thou the Trojan: who says, I much do fear the Greeks, when they bring gifts. Take their meaning from a similitude: In leaping we use to go back, that we may leap the further: and in striking, we lift up our hand the higher: that our stroke may be the greater; which is the guise of all Hypocrites, and Politicians. And so much touching this sort.   

Sect. 82.  
4. Fourthly, To bring all ignorant persons (I mean ignorance of the best things) to this trial: who no less rail against Puritans than the wisest. If he be a Puritan, and an hypocrite: whose profession, and practice is contrary than are they also notorious hypocrites and Puritans. For first if you mark them, they not only profess religion in ordinary; but in apearance they are extreme devout (I mean by their devotion superstition) for as they call themselves Christians, and true Protestants: and Baptism their children as the children of believers which cannot well be justified; so they duly frequent the house of God, both Sundays and Holy days (I do not mean beggars; or the common sort of poor people; for they as if they had no souls, are without God in the world; and scarce hear a Sermon in 7. years; though these also have God▪ & Christ in their mouths more than any; and are the surest to go to Heaven; because they have their Hell here. Yea, the summa totalis of their belief is; that all rich men shall go to Dives; all poor people rest with Lazarus in Abraham's bosom) yea, if there be prayers read in their parish Church every morning at 5. of the Clock; your ignorant, formal, titular, statute, neighbourly, and well meaning Christians; will not go to the Alehouse, before they have been in God's house. And then are they so blest; that God wrongs them, if they speed not the better for it all that day, especially if they have a lucky handsel, so soon as they come home; the obligation is both sealed and delivered. For thus heathenish, and blindly superstitious are most men, notwithstanding our so much mean of grace.  
But admit they love their profit, more than praying to God; saying of such as go to Church on the week days; as Pharaoh did of the Israelites; they are Idle: and as Judas of the Ointment, what wast of time i● this? Yet upon the Sabbath (especially in the forenoon) they never fail going to Church; accompanied with a great part of their Families: where they are no sooner come; but having first bowed, and cringed to the Communion Table, done reverence to the minister, and the rest of their rich neighbours: you shall see them down upon their knees; and hear them say over all their Prayers: be the minister speaking from God to them, or the people jointly praising God, or praying to him. Which being solemnly ended; they join with the Congregation in praying, singing, and hearing; and therein seem more devout, in lifting up their eyes, elevating of their voices, sighing &c. then ordinary. And when they hear the name of Jesus read, be it but the son of Sirach; they doff their Hats, and scrape such a leg; as shall disturb the whole Parish. When the Gospel is read, they stand up all the while (but sit when they pray) and so when the Creed is pronounced or rehearsed▪ which denotes, that they will be ready to justify, stand to, and maintain those cansins of their faith; against all opposers.  
And then with the like zealous confidence; they promise in words: that they believe in God, etc. when th●y a●● as ignorant what God is; as the child in the womb. The sacrament of the Lords supper th●y so adore: that the only receiving o● it upon their k●ees, upon g●od Friday, or Eas●er day, and in thei● best ●●oaths▪ m●k●s th●m as holy as David, though they d●●f●r no●●●om beasts, more th●n in speaking. Another while they sing in the words of the Psalmist: do● li●t up my soul, Psal, 25. 1. when their souls, a●e no sitter to mount ●p in meditation 〈◊〉 heavenly things: then a Cow is ●i● to fly. Again they cry out, As the Hart br ●y●th for the Rivers of wa●●r, so p●●●eth my soul● after th●e O God. Psal. 4●. 1. Th● word is more sweet ●nto my mouth; th●n the ho●y and the honey comb. etc. Psal. 119. when they mo●e regard, the g●tting of five shillings in money; then the Joy of the holy Ghost, or the peace of Conscience: and more prize the f●lling of th●ir Ba●●s and B●llies; then the bread and water of life or; the light of God's countenance.   

S●ct. 83.  
Again if Authority commands a Fast to be kept: they will observe it with the rest of their neighbours: yea like those hypocritical Jews, Isay. 58. 5. they will hang down th●● heads like bulrushes; when yet their hearts stand upright enough. And ●ast they will from meat by all means (which is but the shell o● out s●de) but not from sin, the Kernel or soul of fasting. Yea they will hold out that whole day, that they may be able afterwards to brag: how many sermons they heard, and how many hours each Minister was in praying. Yea so pious are they, that they da●e not pass through Paul's with their hats on: or out o● it before they have kneeled down to a pillar; though they be in haste, and their company wai●e the while.  
I need not tell you how zealous▪ this blind and superstitious swarm are: for the Book of Common prayer, The Apocrypha, the Cross, Surplice, the Ring, rails, etc. Holy days, procession, and the like rites and superstitious Customs: for experience shows; that they will lose their Laws, Liberties, religion, and dearest blood, rather than their goddess Diana shall not still be worshipped, and had in honour.  
Again observe them at home: they can upon occasion repeat so much of the sermon as concerns their wives, children, and servant's: if it make for their own ends; what was spoken against Idleness, wastfulness, Stubborness, Lying, and the like: though all the ●est of the sermon, goes in at one ear, and out at the other: so pointing to them the right way of living well; while by their practice, they lead them the clean contrary. As that Actor in the Co●edy, said with his mouth O Coelum: but with his finger pointed to the Earth. Yea they give their Children such ill example; that not seldom of parents to their bodies, they become murderers of their souls, as Barnard observes. For notwithstanding all this their profession, no generation of men, are more notoriously dissolute for they are as profane as very Turks; notorious Drunkards, Common Adulterers, Quotidian swearers and Cursers, Malicious scoffers at religion, and accusers of the Godly; and indeed what not? For no place but hell itself, can yield worse creatures than these. And yet no people under Heaven, think better of themselves: For as Micah could dotingly say; Now I know, that the Lord will be good unto me; seeing I have a Levite to my Priest. Judges 17. 13. Or as those, hypocrites, J●r. 7. 4. enjoying the Oracles of God; and having received the cognizance of Circumcision: could boastingly cry out, the Temple of the Lord; the Temple of the Lord; when they even hated the Lord of that Temple: so these thinking themselves sanctified, by some outward works and privileges. Isay. 66. 3. 4. will boast; that they were borne of Christian parents, have been washed with holy water; and are daily fed with the spiritual Ma●na, of the word and sacraments, etc. though in effect, they renounce their Christendom; and are become professed enemies, to the Cross of Christ, and persecuters of his members.   

Sect. 84.  
True, as the pretended Mother, that stole away the live child, 1 Kings, 3. 16. to 28. professed before King Solomon; as great love to it, and pleaded as hard for it, as the natural mother could do: and yet so little did she care for it, that she was content to have it divided: which showed plainly, that love of strife, and envy to the true mother, prevailed more with her, then true affection to the thing striven for: so these men pretend as great love to the true religion, as her best and truest friends: but when it comes to the trial, she hath no greater enemies▪ For, for matter of Religion, they are much like the Romans; whom a sensualist would suspect to be very religious, and conscionable; for they allowed of the service of all gods, and to that end, built a Temple to all gods, calling it Pantheon: yet it was evident they were not, because they would never admit of the true God, to wit jehovah. So these men (and indeed all the former) are very religious: for they will conform to any religion the State shall establish, were it popery itself▪ resembling shellfish, that increase when the moon increaseth; and decrease as it doth. Where note by the way, that only dead fish are carried away with the stream. As when superstition and idolatty were re-advanced in England, by Queen Marry: what was men's greatest care, but to serve the times? were not nineteen, or rather ninety nine parts of the land, ready to say, as once Hushai to Absalon? Nay but whom this people, and all the men of Israel chose; her● will I be, and of her religion will I be of. 2 Sam. 16. 18. Or as Naomi to Ruth; Thy people shall be my people, and thy God, my God. R●th 1. 16 And indeed, men that scoff at the power of godliness are for any religion, so they may enjoy their immunities, Let them have the favour of great ones, and gain well by it; any religion shall serve their turn: for you shall never know them to suffer for a good conscience. No they will rather worship a calf with the Israelites: Exod. 32. 4. Or a golden Image, with the Chaldeans. Dan. 3. 7. Or a filthy strumpet, with the people of Rome: who worshipped dame Flora, a common harlot, for a goddess; because she made them her hair, of a great sum of money, which she had got by common bawdry. Yea, if the devil himself should but say unto these men as he did once to our Saviour, Matth. 4. 9 all this will I give thee, they would straightways fall down and worship him.  
Nor can you wonder at this their indifferency: for notwithstanding they have enjoyed the means, this 20. 30. or 40▪ year: they are still as ignorant of God, of themselves, and all saving truths, as the very heathen: if ye doubt it, do but ask them a reason of their faith: their own tongues will tell you, I speak but the truth.  
And the reason is this, they perform holy duties in formality only, and out of custom, without reverence and feeling: Ez●k. 33. 31. which by little and little, does cauterize their consciences, and blind their minds.   

Sect. 85.  
I confess many of them are honest infidels▪ harmless beasts; or if you will, good negative christians, or second table men, for matter of act: they are loyal subjects, live civilly amongst their neighbours, pa● every man his own: are neither drunkards nor adulterers: but deny the power of Godliness, and are reprobate to every good work: for (to let pass other things) scarce one in forty of them, will allow God upon his own day, above four hours: Or that duly prays in his family: yea, this is a superfluous expense of time▪ and a means to hinder each one in their several stations: For as touching that of the Prophet, Pour out thy fury, upon them that know thee not, and upon the families which call not on thy Name: Jer. 10. 25. it is a hard scripture, and out of their reading: yea, of these civil honest men, scarce one of an hundred that fears an oath, or makes conscience of a lie: for at least they will ●wear by their faith and troth: I do not say they will forswear themselves for an advanvantage: but I that scarce know what a trial in law is, have not a little suffered b● their wicked answers in Chancery. And as for lying, and commanding others to lie, what more usual? then to bid a wife or servant, if such an one ask for me, say I am not within: which none dare do that fear God, or that have any truth of Religion in them. Indeed others often pay them in their own coin, with shame to boot: as once Cato served Nasica. And sometimes God reckons with them for all their lies together: for it often falls out, that a servants denying his master to be at home, brings him within compass of the statute for banquerupts; a just punishment for such as will be wise without God, and good without grace,   

Sect. 86.  
Again, I know these civil men pass for as good Christians as the best, with men of the world: Yea, with the reverend Prelates, and their creatures; for they count men religious, as they are conformable to their Canons: And all the Congregation is alike holy, and holy enough to natural men: as Korah, and his profane consorts told Moses and Aaron; when they rose up against them. Numb. ●6. 1. 2, 3.  
But as Isaac, if he had not been blind, would not have blessed Jacob, for Esau: nor Jacob taken Leah for Rachel, if it had not been in the dark: so these, if they were not ignorant of the Scriptures, would not take mere civil men for true Christians: but as empty pots, and boxes, in Apothecary's shops, having written upon them fair titles, of the best drugs and electuaries, do deceive ignorant comers in: so these though their hearts be base and vile empty pots, yet as they are overlayed with the silver dross of glozing words, and glorious shows, do deceive simple Christians: who only judge according to the outward appearance. Yea, perhaps they may deceive wise and able Christians, for a while: since the lamps of these foolish virgins▪ blaze no less, than the wise ones. Matth. 25. And tree●, that have only leaves: may make as great a flourish, as others that bear abundance of fruit.  
True, wise men having heard them speak, and observed their practice, will soon see what christians they are: at least Christ (that knows their hearts, and cannot be deceived with shows) will one day cull them out, and let them know, what it is to come into his presence, and sit at his table without the wedding garment of faith and love. Matth. 22. 11. At which time, it will be too late to expostulate. Or if so, their own consciences shall stop their mouths; much after this manner: Thou thankest God with that Pharisee, Luk. 18. 11. That thou hast been no extortioner thou hast paid thy tithes, given every man his own, etc. but what will satan and conscience say: is this enough to make thee a true christian? no, thou payedst men their deuce, but didst thou pay God his deuce, the due of praying, hearing, believing, reading, confaring, & meditating in his word, of sanctifying his sabbaths, loving his children, promoting his glory, & gaining of other● to embrace the Gospel: didst thou repent and believe the gospel, precepts, and menaces, aswell as promises? didst thou declare thy faith by thy works? didst thou fear an oath? hate a lie: etc. no, not one of these things ever troubled thy mind: yea, thou didst ever hate zeal and devotion so inveterately, that thou couldst in no case away with it in others. What difference then between thee, and an honest Infidel? Is not unhonest religion, as good as irreligious honesty? Alas, honesty without piety, is but as a body without a head: yea, without a soul, even a rotten and stinking carrion; and not a sweet smelling sacrifice in God's nostrils.  
Divers will say of moral men, if they go not to heaven; Lord have mercy upon us: yet Christ saith, except your righteousness exceed the righteousness of the Scribes and Pharisees: you shall not come there: Matth. 5. 20. Yea, he plainly affirms, that publicans and harlots, shall get into heaven sooner: because the other believed not: neither are they so apt to justify themselves, as the civilly righteous. Matth. 21. 31.  
Many arguments might be brought to aggravate the wickedness of a negative christian; but nothing can be spoken to his comfort; for the best of such christians, shall without sound repentance, and true saith in Christ, go to hell, as the Scripture every where shows. It is not only the robbing of Christ, or imprisoning him: but the not giving to him, the not visiting of him, shall condemn us, Matth. 25. 42. 43. The servant that increaseth not his talon, (though he does not diminish it) shall be bound hand and foot, and cast into utter darkness Matth. ●5. 30. And what saith our Saviour? Every tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire. Matth. 3. 10. Neither was it sufficient that the Figtree which he saw Matth. 11. made as great a show w●th leaves, as any other: but he cursed it, for being fruitless. Muc● more does that earth deserve rather a curse, than a blessing: which having been watered with the dew of heaven brings forth nothing but thorns and briars, to scratch and tear the husband man that manures it. Heb. 6. 7. 8.   

Sect. 87.  
And so much to prove, that all natural men (viz. Prelatical and scandalous Ministers, profane, and loose libertines; Cunning Politicians, ignorant persons, and civil honest men. Who profess the same religion with us, and who unanimously call the religious Puritans, and hypocrites) are really and indeed most gross hypocrites and puritans. I might likewise show, that our open Antagonists the Papists; even while they curse, and rail so; upon the truly religious for Puritans, and hypocrites: are of all others the most notorious ones: for besides their works of merit and congruity: how contrary, yea how diametrially opposite, is their profession and practice? but to speak to them, were to knock at a deaf, or dead man's door. Only let the ingenuous slander by, hear what Mr. Fox, in the beginning o● Luther's story: speaks of the Church of Rome in general. His words are these, under pretence saith he, of Peter's Chair; they exercise a Majesty above Emperors and Kings: under the Vizard of vowed Chastity, reigns adultery: under the Cloak of professed Poverty, they possess the goods of the temporality: under the title of being dead to the world, they not only reign in the world, but also rule the world: under the colour of the keys of heaven, to hang under their girdle: they bring all the Estates of the world under their girdle; and creep not only into the purses of men, but into their consciences also: they hea● their confessions, they know all their secrets, they dispense as they are disposed, and lose whom, and what, and where they list.  
And wherein did our Lordly Prelates, (who have always made God's people under the colour of puritans, the only object of their cr velty) come short of the Papists? Did they not under a colour & pretence of being fathers of the Church, by their usurped government, dethrone Christ the head of the church, and under the colour of Religion, take away the vigour and power of Religion. And while they called themselves the chief priests, were they not Christ● chief enemies? certainly none will now (when they are so well discovered) deny it, that have eyes in their heads, and open. But I hasten to acquit the innocent, whom all these guilty persons do most unjustly and maliciously accuse and stigmatize, for the sole and only puritans and hypocrites. In whose trial, two things are principally to be examined and enquired of.  
First, What profession they make, and how agreeable that is to the rule of God's word.  
Secondly, What their practice is, and how agreeable that is to their profession.   

Sect. 88  
Ob. Now as touching the first, they are much found fault withal: as what needs so much profession? faith the sensualist (when his spite is at Religion) cannot men serve God in secret? but they must blow a trumpet, and hang out a flag for others to take notice of it.  
Answ. To the which, that I may make a full and satisfactory answer, pardon the prolixety of it.  
First, Such are to know, that profession can no more be separated from the truth of Religion, then light from the Sun. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe with thine heart: thou shalt be saved: for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And whosoever believeth on him shall not be ashamed. Rom. 10. 9 10. 11.  
True▪ fire (not painted) cannot but heat, break forth, and ascend: We cannot carry musk in our bosom but the scent will disperse itself. There cannot be a candle in the house, but it will appear at the window: every fountain hath it streams, by which it may be known. Three things (saith the Spanish proverb) cannot be kept in: Fire, love, and the cough, it may as truly be said of grace. If Christ the Paschall Lamb, be in the House of the soul, the sprinkling of his blood will be seen without, by sanctification, and holiness of life.  
Whosever is indeed good, shall, and must also seem good: for first, his works will praise him, whether he will or no: his fruits will show what tree he is.  
Indeed, profession may be without grace, as leaves may be without fruit: but grace cannot be without profession; as fruit cannot be without leaves. That which is not gold, may glister; but that which is gold, cannot choose but glister. We read of Wolves that come in sheep's clothing; but never of sheep that come in wolves clothing. Many harlots will put on the semblances of chastity; never the contrary. It is no trusting those, who wish not to appear good.  
Good men in Scripture, are compared to good and fruitful trees: the heart is the root, grace the sap, good works the fruit profession the leaves and blossoms: Now if there be sap in the root of a tree, and fruit grow on the branches; its impossible but some blossoms and leaves will show themselves, Nor can it be expected, that eveiy such tree; like the mulberry: should first bring forth fruit, and then blossoms: For even repentance and good works, are but the fruits of faith; and the usual method is, First the root, than the tree, than the leaves and blossoms, and last of all the fruit.   

Sect▪ 89.  
Indeed there is a dead faith, spoken of jam. 2. 17. 20▪ 26. which cannot be seen: which resembles the Ebony tree: that bears neither leaves nor fruit. But a true and lively faith, is operative, and works by love. Gal. 5. 6 Yea, it constrains thereunto: for the heart and mind having begot holy thoughts, the lips will not fail to bring them forth, witness the thief upon the cross: If the law of God saith David, be in a man's heart: his mouth will speak of wisdom, and his tongue will talk of judgement. Psal. 37. 30. 31. The soul that hath received fu●l confirmation from God, in the assurance of its salvation: cannot but bow the knee, and by all gestures of body tell how it is ravished: whence it is, that many at their first conversion are held (by their carnal friends) to be mad, or beside themselves: as our Saviour was by his kinsfolk. Mark 3. 21. joh. 10. 20.  
Secondly, Unless he keep▪ his lips always sealed up; he must either dissemble, which is cowardly and base; Or else his language will bewray what countryman be is. For if he speak (like the virtuous woman in the Proverbs) he opens his mouth with wisdom, and the law of grace is in his tongue. And while the door of his mouth is open: the standers by may behold, as it were in a temple, the goodly similitudes, and images of the soul.  
Neither can he avoid speaking, for admit he be in adverse company: they will so beset a man with questions, and draw him on, and pick it out of him: that without an absurd silence, he must show an inclination one way: even as a balance cannot stand still: but falleth to one side or other: or if he do not, they will gather as much by his silence, as by his speech.  
For in this case carnal men are very apprehensive, for as the painter Protogenes knew Apelles by the draught of one line: though he had never seen him before: so will they a gracious soul, by his very silence.  
Or lastly, a man cannot descent from their wicked customs, he cannot refuse to run with them to the same excess of riot: in drinking, swearing, profaning the Lord's day, and the like: much less can he admonish them, and so discharge his conscience (as who having but a spark of the spirit of God in him; can choose) but he makes too great a show, and his profession troubles them.   

Sect. 90.  
Indeed they name profession, but their spite is against your religion: for be but as profane as they, their quarrel is at an end: yea, it is only your holy & religious conversation, that raiseth their spleen: in that it ●oth plainly, though silently▪ reproove, and condemn, their sinful and ungodly courses. 1 Pet. 4. 3. 4. Nor can they be so sottish, as to think Religion, and the service of God to be all lining, no outside: There is a power of Godliness, and a form there must be: He that hath but a form of Religion is an hypocrite but he that hath not a form, is an at heist.  
Again, they will call upon us to hear less, and pra, ctise more; but it is not so much out not practising of what we hear, that troubles them; as our much hearing, which shames them for hearing so little: they cry up practice, to cry down preaching: as the Papists extol St. james, that they may disparage Saint Paul.  
But for resolution herein, It is not to be expected, that religion should be spoken against under the name of Religion: or holiness under its own name, for the devil is no dunce: but under the name of profession, puritanism, hypocrisy, etc. But when any use these terms, and know also that they will be taken in an evil sense: it is a manifest sign, that they hate and speak against Religion, under these names, and notions, and so against holiness itself▪ under the name of profession: for otherwise, they would not persecute honest and orthodox christians; and say, they mean base and dissembling hypocrites: so imitating the Romans, who in detestation of proud T●rquine, that had tyrannised over them: banished a good Citizen, only because he bore that name.   

Sect. 91.  
And so much to prove the necessity of profession: That true believers cannot but show the power of grace, both in their words and actions: not to have them seen, and heard by men; as did the hypocritical pharisees. Matth. 6. 2. and 23. 5. no● thereby to merit from God, as do the Pharisaical papists. They do good works, not because they should be seen, yet such as may be seen.  
Wherein they observe this rule: good actions they will not forbear, let the malignant world be plea●ed or displeased; but if they can conceal themselves (so neither God nor others lose thereby) they will: like one that sent a letter, and a box with 500 pounds in it to Sir Edwine Sands: to be bestowed for the education of Children in Virginia, and for the propagating of the Gospel there. And concluded with, Your brother in Christ, dust and ashess  
But hear their reasons and why they do it, for all God's people walk by rule.  
Indeed men of the world think, we can allege no other ground for our pro●ession, but humour: but we have no less than six solid reasons for it, for  
1. First, God as strictly commands us to profess him with our mouths, as to believe in him with our hearts. These words which I command thee this day, sh●ll be in thine heart. Deut. 6 6 and what follows? thou shalt teach them diligently, and talk of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. Thou shalt bind them for a sign upon thine hand, and they shall be as frontli●s between thine eyes: yea, thou shalt write them upon the posts of thine house; and on thy gates▪ verse. 7. 8. 9▪ Yea, our Saviour commands it▪ upon pain of damnation. Matth▪ 10. v. 32. 33▪ whichis a terrible place for cowards and scoffers.  
And as the word of God commands it, so the holy Ghost commends it. Mark. 15. 43. And highly condemns the contrary, in those chief rulers, John 12, 42. who durstnot confess Christ, though they did believe in him.   

Sect. 92.  
2. Secondly, they do it, that God may have glory by it: Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. Matth. 5. 16. A father gains much honour by the virtuous and good demeanour of his children. And the glory of a King doth much consist, in the multitude of his known, and loyal subjects. Yea, Christ hath therefore made us a chosen generation, a royal priesthood, a peculiar people etc. that we should show forth the praises of him: who hath called us out of darkness, into his marvellous light. 1 Pet. 2. 9  
So that to be good, and not to appear: or to appear good, and not to be: is not the way to glorify God, or for him to glorify us.   

Sect. 93.  
3. Thirdly, We profess Christ openly, that we may win others to the same truth. St. Paul wisheth the Philippians; to shine as lights in the midst of a naughty and crooked Nation: by a blameless and pure life: thereby to win others, amongst whom they lived. Phil. 2. 15. And St. Peter the like to his converts. 1 Pet. 2. 12, A holy life is like a precious and sweet presume; whose savour spreads itself, and is pleasant to all that come near. A godly man by his virtuous example: though he otherwise be silent, yet by that dumb Oratory: he preacheth to the world, and doth not seldom win others to imitate the same. We read that many infidels were won to the Christian faith: by seeing the virtuous lives of the Christians. Yea Zozomen reports, that the devout life; of a poor Captive, Christian maid: made a King, and all his Family embrace the faith of Christ. And the like memorable precedent, we have in St. Alborn: who receiving a poor persecuted Christian into his house; and seeing his holy devotion, and unblameable life: was so much affected therewith; that he became both an earnest professor of the faith, and in the end a glorious martyr for the Faith.  
And what saith our Saviour? No man lighteth a Candle, and putteth it in a privy place; neither under a bushel; but on a Candle stick: that they which come in, may see the light. Luke 11 33. Yea a Candle in the house▪ gives light not only to them that are within; but also to passengers in the street.  
No matter how close evils be, nor how public good is, Yea to conceal goodness is a vice, and virtue is better by being imparted. Yea so much the better, by how much the more it is communicated: and to keep it private is the only way to be deprived of it.   

Sect. 94.  
4. Fourthly, Because when ever we receive mercy; or are delivered out of trouble: it is to this very end. Psal. 50. 15. Luke 8. 38. 39 And to praise God, and profess his name in the presence of others: is all we can return to him in way of thankfulness. Yea if I may so speak, how can we requite the Lord better? Then in bringing him more customers; to buy wine & milk without money, & without price? Isaey. 55. 1. Whence holy David, so often inculcates these, and the like vows: O God thou hast taught me from my youth, even until now: Therefore will I tell of thy wondrous▪ works, Thy righteousness O God, will I exalt on high: for thou hast done great things for me. Psal. 71. 17. 18. 19 and again, Psal. 51. Deliver me from blood O Lord, the God of my salvation: and my tongue shall sing faithfully, of thy righteousness. verse. 14. And again, Psal. 119. My lips shall speak of thy praise; when thou hast taught me thy statutes. vers. 171. as if he knew not how to do a more acceptable service.  
And lest you should think this was in private, between God and his own soul: he useth these and the like expressions, almost in every Psálme: I will pay my vows unto the Lord; even now in the presence of all his people: I will give thanks unto the Lord greatly, with my mouth, and praise him among the multitude: my mouth shall daily rehearse thy righteousness, and thy salvation: Yea I have declared thy righteousness, in t●e great Congregation. Lo I will not refrain my lips; O Lord thou knowest: I have not hid thy righteousness within my heart; but I have declared it. I have not concealed thy mercy, and thy truth from the great Congregation. Psal. 22. 22. and 35. 18. and 71. 18. and 109 and 111. and many the like places. Nor was this only in his prosperity, and before his own people: but in the midst of reproaches, and before Kings he had the face; to profess the name of God: without ever being blanked, or ashamed at their presence. Psal. 119. 46. which as I conceive was one reason: why he was called a man after Gods own heart. And that this hath been, the constant practice of God's people in all ages: both afore the Law, under the Law, and after the Law: I could easily show; but I have already exceeded.  
And certainly, if he must be praised in all his creatures, much more in his new creatures: if in the witless worms, and senseless vapours Psal. 148. much more doubtless in men, in holy men, in saints: upon whom he hath bestowed the blessings of the life present; and of that which is to come. And what an unthankful silence is it, To smother the works of God in an affected secrecy? Yea to make God a loser, by his bounty to us; were a shameful injustice: even we ourselves, abide not those sponges, that suck up good turns unknown. O God we are unworthy our spiritual eye sight: if we do not publish thy mercies, on the house top; and praise thee, in the great Congregation.   

Sect. 95.  
5. Fifthly, Another reason is hope of reward: which is so annexed to the profession of Christ's name: that only to believe in him, is not sufficient. Matth. 10. 32. 33. Yea except we confess him here, he will not own us hereafter. Luke 12. 8. If thou shalt confess with thy mouth the Lord Jesus (saith St. Paul) and shalt believe in thine heart; that God raised him from the dead: thou shalt be saved, Rom. 10. 9 10. where he putteth confessing, before believing: for that many do the latter, which never attain unto the former. And again, 2 Tim. 1. The Lord show mercy unto the house of Onesiphorus (why? mark the reason) for he oft refreshed me, and was not ashamed of my bands, vers. 16. What is the Hart the better for his horns and strength, since he wants courage to use them? So what is any man the better for hidden grace, if it be not exercised, in the practice of good duties? Especially considering, he looseth the reward, which is promised to faith; if that be wanting. For as Joseph said to his Brethren: see my face no more, except your Brother Benjamin be with you. So Christ saith in the fore mentioned places: You shall never see my face, except you aswell confess my Name, as believe in me.   

Sect. 96.  
6. The sixth and last reason is, Fear of punishment: Whosoever saith our Saviour, shall be ashamed of me, and of my words; among this adulterous and sinful generation, of him shall the son of man be ashamed, when he cometh in the glory of his Father, with his holy Angels, Mark. 8. 38. and in Matth. 10. 33. You have the same in other words: Now consider these Scriptures seriously, all ye white▪ Livered Christians: and tremble to think of them.  
But thou wilt say, I am not ashamed of Christ: neither do I deny him; though I make not so glorious a profession as others.  
To which I answer: Not to declare thy faith▪ is to deny it, saith Fulgentius. Concealment of some truths, is oftentimes as faulty; as a denial. True fidelity, and sincerity: is not niggardly in her relations: or if she be, she smarts for it afterwards. As see what David speaks in this case; I said I will ke●pe my mouth bridled, while the wicked is in my sight: I was dumb, and spoke nothing: I kept silence: even from good. (but mark what follows) my sorrow was more increased etc. Psal. 39 1. 2. And the Prophet ●eremiah, makes the like confession. Jer. 20. 8 9 10. they found by experience, that not only not to deny, and contemn the truth: but not to confess it was dangerous. The Merozians opposed not; they denied not; they only stood still, did nothing, said nothing: yet were they cursed. Judg. 5. 23. think of this, ye that hide Christ, as the woman of Bahurim hid the spies: in the deep well of your hearts▪ and cover the mouth of it; with the mantle of discretion, as she did with corn. 2 Sam. 17. You are dumb to any good, and holy conference: but to any thing else, you have wind at will, and tongue enough. But talk what you will, of your honest hearts, whilst ye have dumb mouths, and lame hands: you are no believers: faith will open the lips, and he that loves God, cannot but speak for him. None shall reign with Christ, but such as suffer with him, 2 Tim. 2. 12. and none suffer for him, but by reason of their professing him. He who had not his door posts sprinkled with the blood of the Paschal Lamb: was sure to suffer, by the destroying Angel. Exod. 12. 13. And the fearful shall go first, and before other sinners▪ into the lake that burneth with fire & brimstone, which it the second death. Rev. 21. 8. They have been the most backward to all good: and therefore shall be the foremost, and have the precedency in suffering all evil. And so much of the reasons, why we profess Christ boldly.   

Sect. 97.  
It remaineth to show, what reasons worldly men have, not to confess him openly: except it make for them; although they do in part believe in him. I will give you three of the principal; and by them you may guess at the rest.  
1. First, because they love the praise of men, more than the praise of God. This the Apostle shows, to have been the reason: Why many of the chief Rulers among the Jews; did not confess him. john. 12. 43.   

Sect. 98.  
2. Secondly, lest they should lose their case ' profit, or preferment thereby. And this appears to have been the reason; why the blind man's parents; whom our Saviour cured with Clay and spittle: did not confess him: for they chose rather to conceal their knowledge of, and love to Christ: then to be put out of the Synagogue, for confessing of him. Joh. 9 22. Their hearts were not so faulty, as their tongues: But had their faith been right and strait: they would have professed him living, and pronounced him dying: even as the Martyrs, in the midst of the flames.   

Sect. 99  
3. The Third, and principal reason is cowardliness, and want of fortitude: which was Peter's case, when he denied, and foreswore his Master.  
There is such a spirit of Cowardice; possesseth many: that they are loath to do aught appertaining to religion; that might difference them from the multitude; or make them noted for singular. They owe God some good will: but they dare not be known of it: like Nicodemus, they would steal to heaven: if no body might see them.  
But let such, mind what the scripture speaks: I lay in Zion a stumbling stone (meaning Christ) and a Rock to make men fall: and every one that believeth in him shall not b● ashamed, Rom. 9 33. where it is plain, that he who is ashamed to profess his name: did never truly believe in him, howsoever he may flatter himself.  
As what probability is there? These Cowards can be bold enough, to do any evil: but they are afraid, and ashamed to do, or so much as seem good. And so measuring our foot by their own Last: they censure us for silly, or proud; in doing that which they dare not.  
Real and Hearty Christians; will both speak, and if that will not serve; no less smart for Christ, otherwise be we never so vicelesse, virtuous we cannot be.   

Sect. 100  
And so you have the necessity of profession; with six reasons for it, and three against it, if you would make a right use thereof? I will give mine advice in a few words.  
Hath God inseparably joined these two together? Profession and believing? And is the same backed with so many solid reasons drawn from the word? Which is sufficient to decide all controversies; Then let us not separate what he hath joined. Let us not closely dissemble, or conceal that grace which we have; either for fear of danger, as Peter did his zeal and affection to Christ; or for shame of being taken notice of; like Nicodemus, when he stole to Christ by night; until his love and fervour broke forth; and could no longer be suppressed. But let our light shine before men; so God shall have praise, we comfort, others profit.  
Yea admit we are rebuked for the same; as the blind man was, for calling after Christ, Luke 18. 39 Or as the two blind men were, for crying O Lord the Son of David have mercy on us. Matth. 20. 31. Let us no more forbear than they did. Yea though we suffer for it, let us never be ashamed of our master's service. Be not, saith St. Paul, ashamed of the testimony of our Lord: neither of me his prisoner: but be partakers of the afflictions of the Gospel, according to the power of God, 2 Tim. 19 No matter what Judas saith, touching Mary's ointment: so long as Christ himself approves of it. Did our Saviour Christ forbear to heal on the sabbath day, Because the Scribes and Pharisees took it i'll? No but rather did it the more Luke 6. 11. And the like: Luk. 13. 31. 32. When Peter and John were charged, to speak no more in the Name of Jesus: their answer was: we cannot but speak that whieh we have heard and seen, Acts. 4. 20. Let the same resolution be ours, since the case is the same.  
Yea, let us go a strain higher: and the Holy Ghost will bear us out in it Namely when we are despised for professing the Name of Christ: Let us do it the rather. When Michael scoffed at David, for dancing before the Ark: and called him Fool: his answer was, I will be yet more vild; and will be low 〈◊〉 mine own sight. Yielding two reasons for it, First, it was that wherewith God was well pleased; Secondly he should be had in more honour, with the same maid servants: in whose eyes she supposed him to be uncovered as a Foole. He knew that nothing co●ld be more Heroical; then this very abasement.  
And it is our very case: every scoffing Michael (for none else will do it) derides our holy profession: but with God and the gracious; we shall be had in honour. Yea our malicious and scoffing adversaries: shall honour us, by deriding us. For when vicious men think to tax and traduce us: they do in truth commend us: their dispraise is a man's honour, their praise his dishonour. Yea Terence a heathen could say: that to be evil spoken of by wicked men, was a glorious and Laudable thing. And another, that it is no small credit with the vile: to have a vile estimation▪ which being so: let us with Job take their reproach upon our shoulders; and hind it as a Crown unto us, Job. 31. 35. 36. At least let us imitate St. Austen, who feared the praise of Good men, and detested that of the evil.  
And so much of the first general: namely how that profession, which the world so condemns, and cries out upon; is agreeable to the word. I come now to show, that their practice is (in an acceptable measure) answerable to their profession, of which in the next division, or second part: this finding no worse acceptance, than the former treatise. In the mean time; (to satisfy the desire of many: who are pleased to inquire after my former Collections) I have adventured to publish  

The Cure of Prejudice.  
The Benefit of Affliction.  
The Victory of Patience.  
A Counterpoison; or Sovereign Antidote against all grief.  
Sin Stigmatised, with an addition.  
Complete Armour: against evil society.  
Cordial Counsel.  
Characters, of the kinds of Preaching.  
God's goodness, and man's ingatitude.  
A hopeful way to cure, that horrid sin of swearing▪ in two sheets of Paper.   
Some of which, are sold only by james Crumpe, a Book binder, in Little Bartholmews Wellyard.  
Imprimatur JOH DOWNAME.   
FINIS.  
Of him, and through him, and for him, are all things, to whom be glory for ever, Amen.  Rom. 11. 36.  

The Table.  

A.  

WE are bound to vindicate the Absent. 125.  
Both good and well must in our Act●ons meet. pag. 103.  
sensualists judge of the Action by the success. 77.  
They will accuse the Godly for their virtues and Graces. 81.  
He that accuses another must be free himself. 70.  
Advice to the Godly. 128.  
The Godly may and aught to agree in affection though they differ in judgement. 5.  
Different dispositions can never agree 2. 4.  
Be men never so opposite they will agree against the good. 3.  
Carnal men apply what they hear to others. 153.    

B.  

The Beggar's Character. 150.    

C.  

Several cases wherein they censure the Godly hypocrites. 123. As for one single act of impiety, 52. Yea for common infirmities, 57 Yea for sins before conversion: 51. Yea for any disaster, 77. or natural defect: 78. Yea, for things indifferent, 79. Yea for their virtues. 81. or their best actions, 99 Yea condemn all for the faults of a few 70. yea censure them for the greatest censurers. 36.  
Eighteen reasons of their censuring the godly 124. as doing it out of ignorance 111. or out of policy, 112. or ou● of some natural aptitude 112. or out of busenesse 113. or out of guiltiness 114. or out of pride 115. or out of prejudice 115. or out of Misprision 116. or out of envy 116. or out of self-love 117. or that they may be upon even ground with the Godly. 117. or out of partiality 118 or out of a contrariety of disposition 118 or because Satan will have them do so 119. or b●cause they cannot do us more mischief 120. or to incite others to do the like 121. or because the world looseth a limb or member 123. and Satan a subject or prisoner by every one that repenteth 123. though properly they have no cause nor reason. 111.  
The Censurer always worse than the censured. 114.  
They measure others by themselves, 114. they censure our moats not their own beams. 29.  
They put their own faults in the hinder part of the wallet 118. ours in the fore part 118 self examination would make them more charitable. 118.  
They that know least Censure most. 112.  
They Censure things indifferent, pass by heinous crimes. 112.  
They expect we should cease to be men so soon as we become religious. 52.  
Did we cease to be Godly their censures would ●ease. 119.  
They would Censure Christ himself. 128.  
Neither can God please them. 128.  
What they are to do that have censured the Godly. 127.  
Christian● bound to believe aright and live well. 20 to shine out as lights, and profit others, 20. to grow in grace. 20.  
An evil Christian the worst of all men. 136.  
Every man the spouse of Christ, or the Adultress of the Devil. 40.  
Church never without Hypocrites. 71.  
Civil men pay men their deuce, but not God 158. good negative Christians 156. but reprobate to every good work 156. searse one in forty preys in his Family. 156. Fears an oath, or makes conscience of a lie. 157.  
They are all for Circumstance, nothing for substance. 82.  
They pass for good Christians with men of the world 157▪ yea with the reverend Prelates 157. none so unlikely to be saved 32. in a worse condition than the openly profane 159. the more unrebukable the harder to be convinced. 32.  
Conditions as various as faces. 1.  
They will condemn all for one. 70.  
How absut● it is. 71. 73. 74.  
How Confident the profane, how diffident the religious. 12.  
variousness of disposition the cause of Contention 1.  
Contrariety a Cause of Misprision. 118.  
The Trydentine Council. 126.  
Conscience if good is tender 94. and makes Conscience of every sin 92.  
As Conscience must lead us so truth must lead our consciences. 98.  
Nothing so raiseth their spleen as a good Conscience 95.  
How basely they think of a tender conscience▪ 99  
Wicked men have dumb consciences, 34.  
No less difference in consciences than stomaches. 97.    

D.  

Ever● sin deserves Damnation but only continuance in sin damns. 66.  
A plausible Deceit▪ of natural men. 16.  
How the Devil befools wicked men. 72.  
The Godly differ not in fundamentals. 5.  
Differences arise that the obstinate may be hardened. 6.    

E.  

Various Effects of the same sermon. 2.  
They envy us because we do better, 116. or far better, 116. or are better esteemed. 116.  
The envious emulate what they cannot imitate, 116.  
Only to refrain evil is to be evil. 20.  
Of two evils choose neither. 98.  
To be evil spoken of, by evil men an honour. 175.  
No argument of an evil man. 7.  
The force of example, 121.  
In what cases example must lead us, 98.  
` Natural men always in extremes. 77.    

F.  

What use to make of the Saints falls, 67. the godly bettered the wicked hardened by others falls. 76.  
The wicked take encouragement from the falls of God's people 61. the Godly are made more careful thereby, 62. when thou seest another fall reflect upon thyself. 96.  
All the Saints have had their failings 63. the best want their grains of allowance, 54  
God esteems Faith above all performances 65.  
Carnal men flatter themselves that they are good happy etc. 29. and in far better condition than the godly. 30.  
Formal Christians will seem to outstrip real, 131. they have only a Form of religion 82▪ we should prefer the meanest believer before the best accomplished Formalist. 6.    

G.  

Guilty persons will accuse the most innocent, 130. they prerend we are guilty that they may be thought innocent, 115. they speak evil of the godly, they think otherwise, 96. of which sundry instances. 96.  
They call evil good, and good evil, 125. what ever good we do they will strangely censure us, 100 of which many examples. 100  
The Gospel but few firm friends, 155.  
Every gracious heart scrupulous, 94.  
Sometimes Grace is asleep in the waryest breast, 64.  
The growth of grace like the growth of a tree, 54.    

H.  

How wicked men are hardened by others falls. 70.  
The World's hatred a good sign of a Godly man. 5.  
Our much hearing troubles carnal men. 165.  
Until the Heart be changed God esteems not what we do, 30. Our best virtues but shining sins 3●. Natural men have enlightened Heads dark Hearts ' 28.,  
The tongue discovers the Heart. 44.  
All Protestants at large Hypocrites, 137. of which many instances, 84. 85.  
Profane men notorious Hypocrites, 141▪  
They will go to Hell, and ask what is that to us? 101.  
Politician's horrible Hypocrites, 144▪ their policy painted out, 72. they can be in each company a several 147. of any religion, 147. the more foul their intent, the fairer pretence, 148. How to beware of them, 148. over fair shows an argument of unsoundness, 149. they pretend piety, aim at profit, 145. will execute any cruelty, 146. under pretence of worshipping Christ they will betray him▪ 146.  
Prelatical and scandalous Ministers notorious Hypocrites▪ 138. And Papists the like: 160. and likewise the Prelates, 161.  
Ignorant persons notorious Hypocrites 150.  
What sort of Hypocrites▪ do most harm, 143.  
That there are many hypocrites, 131. some whereof only profess religion with their mouths, 131  
Others hear much and practise little, 132▪ to whom they may be compared▪ 131. 132. a third sort that make religion a sta●king Horse to villainy, 133. and to whom they may be compared, 133.  
The Hypocrite an Atheist, 139. He performs holy duties without reverence o● feeling. 156.  
Hypocrisy the worst of vices, 69.  
The Hypocrite makes the way of truth evil spoken of, 134▪ causeth others to blaspheme God, 134▪ between hypocrites and profane men the righteous suffer, 134.  
The hypocrite▪ hurts others but most himself 135. his reward, 142▪ they shall have the lowest place in Hell, 69. 135▪ He loads Christ with many sins, Christ loads him with many woes and curses, 135.  
We never read of an hypocrites repentance, 136.  
Civil men looking upon▪ the profane, admire their own holiness, 16.  
The more holy a man is▪ the more sensible of his unholiness, 9▪ believers holy in God's acconnt 9  
Many converted by seeing the holiness of Christians, 168.  
The dispraise of wicked men an honour, their praise a dishonour. 175.    

I.  

Three degrees of ignorants, 23.  
The zeal of ignorant ones for their Diana. 153.  
Actions of indifference when they trench upon the Conscience lay deep obligations upon the Soul 97,  
Opposers of reformation ●nfit to judge of things indifferent. 100  
Divers cases wherein natural men will judge the Godly hypocrites, 52▪ to 111▪ How partial they are in ●udging, 56 58▪ How quicksighted in ou● faults, how blind to their own, 57 they have a veil over their hearts, 33. none but senfuallists will determine of any ones small estate, 46. the religious accused of rash judging. 36. but their accusers are thereof guilty, 36. the religious judge none hypocrites for single actions, 37. though they may suspend that good opinion, 37▪ they can distinguish betwixt sins of infirmity and the common practice of sin, 38▪ they judge not their brother for what he hath been, 50. he that is wicked now, may be a new man to morrow, 48. the dangerous consequence of judging men for single actions of impiety, 68 the tree is known by its stuit, or want of fruit 41. who are in their natural estate, who in a reprobate condition, 46. God looks not so much to what we do, as to what we would do▪ 55. men shall be judged by their words. 45.  
Wicked men call execution of justice cruelty, 105. yet no pleasinger sacrifice to God, than the blood of malefactors, 109. we cannot pleasure a delinquent more than in yielding him up to justice, 108. nor the Kingdom▪ 109. the death of the wolves being the safety of the sheep, 109. Nor a man's self. 109.    

L.  

Believers freed from the rigour of the law, 55. 56. unbelievers bound to keep it actually, and spiritually, 55. 67.  
Seven reasons of being circumspect in our lives, 129.    

M.  

Magistrates must judge according to the Laws written, 108. they are guilty of the sins they punish not. 110.  
A world of people enjoy the means 40. year yet as ignorant as beasts▪ 156 wicked men resembled to beasts 3  
Wicked men decoct the mercy of God into poison 61. How ignorant worldlings murmur at the passages of God's providence, 128.    

N.  

The reward of a negative christian, 159. the man being new his old sins are not to be cast in his teeth. 51.    

O.  

No believing a wicked man's Oath, 59 of which examples 59 An unlawful oath better broken then kept. 98.  
Obedience of natural men partial. 83.  
Outward things happen alike to all. 78.    

P.  

Papists painted out 105. 160. many of parents to their children's bodies become murderers of their souls, 153. their passions and affections make them partial, 118. a Pastor must have regard to circumstances, 103. and preach law as well as Gospel, 104. how carnal men mistake the word peace, 102. what true peace is, 102. a civil and a religious peace, 108. the ruin of enmity is the resurrection of peace, 109.  
Natural men do well in persecuting the godly, 21. of which number were the Prelates, 21. they persecute us to the death for showing them the way to eternal life, 22. What is done to his, Christ takes as done to him, 127.  
Of Pluralists, 140.  
Practise of the French prelate's, 126. he that will know must resolve to practise, 4. wholesome preaching displeaseth carnal minds: 103. desperation kills his thonsand▪ presumption his ten thousand▪ 104. pretended lovers of peace professed haters of truth 84 profession found fault withal, 161. they name profession mean religion, 164. and holiness 165. profession and the truth of religion inseparable 162. profession may be without grace but grace cannot be without profession, 162. profession put before believing, 170. six of profession 166. to 172. not to declare our faith is to deny it, 171 to hide our graces a shameful injustice, 170. not to be ashamed of our master's service, 174. since God approves of it no matter what they think, 175▪ yea if they despise us do it the more 175. Not to shame our profession▪ 128▪ though to forbear evil is quarrel sufficient, 164. a man's works will declare him, 165. but a dead faith which cannot be seen, 163. that there are many who profess and practise not 131. too▪ whom they are like, 131. profession where is want of inward truth will aggravate judgement 129. Civil men profess not because they love the praise of men. 172. Secondly lest they should lose of their profits, ease, etc. 173▪ Thirdly because Cowards 173. they are bold enough to evil ashamed to be thought good, 174. have tongue enough to dishonour their maker are dumb to his praise, 172.  
As profane as very Turks yet none think better of themselves, 154 Natural men pure in their own eyes, 14. to 23▪ they break none of the commandments, 17. how they applaud themselves, 14. 15. etc. Seven reasons thereof, 22. Antinomians as pure as the profane, 12. only sensualists will brag of their faith works and good meaning 9 No matter how close evils be nor how public good is, 168.  
The religious reputed pure in their own eyes, only their accusers are so, 7. When they term us puritanes themselves know not what they mean thereby, 100▪ the Godly ever bewailing his wants, and weaknesses, 8. and best actions, ●▪ as knowing themselves marble to all good, wax to all evil, 8. 10. they are humbled for those sins they never committed, 11. we are commanded to be pure holy and perfect, even as God is. 86.    

Q.  

In things of a questionable nature take the surest side. 97.    

R.  

Carnal men enemies to reformation. 106.  
How exceedingly the regenerate and unregenerate differ in their hearts, 23. 24. also in their sight and knowledge of spiritual things 25. with the use of it, 27. the regenerate man is not wholly spirit as the carnal man is wholly flesh. 54.  
Scarce a man but would be taken for religious, 145. not one in ten realliy religious, 2. most content themselves with a mere form, 14. the natural man's religion is to oppose the power of religion 3. all religions will join against the true, 3. for nature abominates the power and purity of religion, 155. civ l men will conform to any religion▪ the state shall establish 155▪ they think religion consists all in quietness, 106. signs of the true religion, 4. not the true except every where spoken against, 5.  
God esteems of men as they are, or are not religious, 6.  
Sound repentance turns the back upon all sin, 86. if we meddle not with repentance, they have no quarrel against us. 119.  
report from evil men not to be believed, 58. whereof instances. 58.  
We make those sins ours, which we do not reprove, 101. to be a doer of ill or no hinderer much about ●ne, 101.  
To be righteous in our own eyes, see pure;  
The regenerate and unregenerate walk by contrary rules▪ 99    

S.  

Though we are perfectly justified we are sanctified but in part, 53.  
A slander is Satan's mind in their mouth, his heart in their lips, 119.  
No possibility of being saved until we find ourselves in a lost condition. 32.  
Every Atheist upon occasion can seem a saint, 146.  
Scandals are traps and gins, laid to destroy wicked men, 75. while they scoff at us, God laughs at them▪ 127. if they cannot seduce us, they will traduce us, 116. Signs of a wicked man, 39  
Sin is so bred in the bone, that it will never out of the flesh, 52. the godly see sin in all they speak, think, or do, 8. but natural men want eyes to see their sins, 22. trouble for sin a good sign, 78. the less sensible the more sick, 33. natural men will either deny their sins or justify them, or shift them off to some other, 18. or by subtle distinctions make them no sins, 18. petty sins no sins with them▪ 19 they are never troubled for sinful thoughts, vain words, etc. 16. or for Sins of omission, 16. the true Catholic hath a Catholic care of all sin, 92. a vast difference between the sins of the Godly and wicked in divers particulars, 62. Sin in the regenerate, nothing but sin in the unregenerate, 65. the sins of the Godly and wicked so differ, that in comparison the former are said not to sin, 63. where sin now abounds, grace may as much abound, 48. to be the same alone, and in public, a notable sign of sincerity, 96.  
They slander us to mitigate their own shame, 117.  
If we scruple small matters, they say we stumble at straws, and leap over blocks, 82. but it is themselves that strain at gnats, and swallow Camels, 82. Six reasons of making conscience of small sins, 85. 87. 88 89. 93. to scruple small sins the best evidence of sincerity▪ 95▪ examples of severe punishment for small sins, 89. 90. lest things great trials of a good conscience, 92. he that is unjust in the least will rather in the greatest, 92. 93. the wages of the least sin, is death, 90. one sin will keep possession for Satan, as well astwenty. 91. no sin small but comparatively. 90.  
They speak evil of us, because they cannot do evil to us, 120▪ or that they may have some colour to persecute us, 120. or that they may incite others to do the like, 121.  
The spirit only convinces of sin, 34▪ 36. How to know whether we be spiritual or no, 14.  
They forestall the simple with strange surmises, against the godly. 125.  
If we refuse to swear, or drink with them, we are puritans. 81▪    

T.  

A good sign to know the true religion by, 12▪ to know the truth we must become spiritual, 4. the truth's adversary's pretend as great love to it, as he● best friends, 154. nothing must be yielded to that may prejudice the truth, 108. some as deeply in love with vice and error, as others are with virtue and truth. 2▪    

V.  

Why God permits his people to vary▪ 6.  
The better vice is, the worse it is. 135.  
The uprightness of Lewis the 12t, 126.    

W.  

The Waldenses cleared, 126.  
God will not see weaknesses where he sees truth, 36.  
Wicked men flint unto good wax to what is ill, 105, they cannot but tell others that they are wicked, 43. they honour us by deriding us, 175.  
God in his accepts of the will for the work, 66.  
We can do nothing without a million of witnesses. 96  
we may judge of men by their works, 41. and by their words, 42. 43. it is only in Christ that we or our works are accepted, 32.    

Z  

A description of Zeal, 104. natural men prefer a quiet profanes before a Zealous devotion: 106.    
FJNJS.   

Errata,  
The Reader is desired to expunge two lines, and a half, in page 31: beginning at the 22. line: which by an over-●i●ht escaped, and in page. 137. line 5. for Herod-like, read Pilate-like: Other literal mistakes, and points misplaced there are: which the reader may be pleased to bear withal.