The Cure of PREJUDICE, Or, The Dove's Innocency and the Serpent's subtlety, wherein The Original, Continuance, Properties, Causes, Ends, Issue and Effects of the world's Envy and hatred to the Godly Is pithily laid open and applied. By R. Junius. GEN. 3.15. I will put Enmity between thee and the Woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. PRO. 29.27. A wicked man is Abomination to the Just, and he that is upright in his way, is Abomination to the wicked. LONDON, Printed by I. B. and are to be sold by James Crump, at his house in Well-Yard in little S. Bartholmews, 1641. Courteous Reader, HAving perused this first part of the Cure of Prejudice, we find it to contain a lively description of that enmity and hatred which the wicked bear to God's people, together with a perspicuous discovery of the grounds & reasons of it, laid down pithily, orderly and elegantly, with much both sinewous strength of argument, and variety of graceful & delightful Illustration: The which, through God's blessing accompanying it, is likely to prove of much use to all sorts that shall read the same, whether in comforting the godly in their sufferings, or in reclaiming, or (at least) convincing such as any way oppose the way of truth: So that whatsoever time, labour & diligence thou shalt spend in often reading it, we doubt not but the profit will recompense thy pains abundantly. GEORGE WALKER. EDM. CALAMY. JOSEPH caryl. THE CURE OF PREJUDICE: OR The DOVE'S Innocency, and the SERPENT'S Subtlety; wherein The Original, Continuance, Properties, Causes, Ends, Issue and Effect, of the World's Envy and Hatred to the Godly, is pithily laid open and applied, by way of Question and Answer, between a weak and an experienced Christian. Question. HOw is it, that the practice of Christianity is every where spoken against, under the name of Schism, as the chief Jews told Paul in his time? Acts 28.22. And that so soon as men become religious and conscionable, they are made a byword of the people, Job 17.6. A song of the drunkards, Psal. 69.12. And generally hated of all, Matth. 10.22. Answer. Know ye not (saith Saint James) that the Amity of the World, is the Enmity of God? And that whosoever will be a friend of the World maketh himself the enemy of God? James 4.4. A wicked man (saith Solomon) is abomination to the Just, and he that is upright in his way, is abomination to the wicked, Pro. 29.27. There is a natural Enmity, and a spiritual Antipathy between the men of the World and the Children of God; whence it is, that the holy Ghost (who can give most congruous Names to Natures) useth in the Scripture, God's Dictionary, not only to call wicked men, Adders, Asps, Gockatrices, Serpents, Dragons, Lions, Tigers, etc. Psal. 10.9. & 74.13 & 80.13. & 140.3. Esay 14.29. Dan. 7. Zeph. 3. Matth. 23.33. which are the mortalest enemies to mankind that live; but most frequently Wolves, and the godly Sheep; Behold (saith our Saviour to his Apostles) I send you forth as Sheep in the midst of Wolves, Mat. 10.16. between whom there is a strange contrariety and antipathy living, and dead, as both Naturalists and Lutinists observe. It is an everlasting rule of the Apostles, He that is born after the Flesh will persecute him that is born after the Spirit, Gal. 4.29. not because he is evil, but because he is so much better than himself. 1 John. 3.12. because his life is not like other men's; his ways are of another fashion, Wis. 2.15. for therefore speak they evil of you, because ye will no longer run with them to the same excess of riot, 1 Pet. 4 4. Quest. But are not many discouraged, and others beaten off from being Religious, through the daily scoffs and reproaches, which in every place the godly meet withal, for refusing to do as others do with whom they are conversant? Answ. Yea millions, there being no such rub in the way to Heaven as that general contempt which the Devil and the World have cast upon Religion and the practisers of Piety; which makes our Saviour pronounce that man blessed that is not offended in him, Matth. 11.6. For hereby it is grown to that, that men fear nothing more than to have a name that they fear God, and are more ashamed to be holy then profane, because holiness is worse entreated than profaneness: with Peter we are apt to deny our Religion, when we come in company with Christ's enemies: and with David, to dissemble our Faith, when we are amongst Philistims. Like those white-livered Rulers, John 12 42. who loved the praise of Men, more than the praise of God, we choose to conceal our knowledge of, and love to Christ, lest we should be mocked, have so many frowns, and frumps, and censures, and scoffs, be branded with that odious and stigmatical name of an Hypocrite, etc. True, with Nicodemus, we own God some good will, but we dare not show it, because of this, we would please him, yet so as we might not displease others, nor ourselves. Like the young man in the Gospel, we will follow Christ, so Christ propound no other conditions, than what we like of: but what will be the issue, our Saviour saith expressly. That he will be ashamed of such at the latter day, who are now ashamed for his sake, to bear a few scoffs and reproaches from the World, Mark 8.38. But secondly, it so forestalleth (such as are without) with Prejudice against goodness and circumspect walking, that they resolve never to be Religious so long as they live: As how many not only stumble at Christ, the living and chief corner stone, elect of God, and preclous, but quite fall as at a Rock of offence; yea, utterly disallow of the things that are excellent, only through the contempt which is cast upon Religion? 1 Pet. 2.7, 8. What such men's thoughts are we may hear from the damned in Hell, We fools thought their lives madness, etc. Wisd. 5.3, 4. And experience shows, that they will hate a man to the death, though he have nothing to condemn him, but his being holy. Yea, where Satan hath once set this his porter of Prejudice, though Christ himself were on earth, that sou●e would stumble and be offended at his very best actions; as we see in the Scribes and Pharisees, who made an evil construction of whatsoever he did or spoke: For when he wrought Miracles, he was a Sorcerer: When he cast out Devils, it was by the power of Devils: When he reproved sinners, he was a seducer: When he received sinners, he was their favourer: When he healed the sick, he was a breaker of the Sabbath, etc. John 8. Nor can the highest eloquence of the best Preacher ever reclaim such. For first, words are vagabonds where the Admonished hath an evil opinion of the Admonisher. Secondly, they are resolved against yielding▪ Thirdly, let them be convinced by strength of argument, the thought of those things presently passes away like the sound of a Bell that is rung. O this is a difficult Devil to be cast out, even like that which we read of, Math. 17.16. For as all the Disciples could not cast out that Devil, no more can all the Preachers this: for the Cure of Prejudice alone in one man, is more than to cure the seven deadly sins (as the Papists term them) in another. Nay (if I may speak it with reverence) what means can God use that shall be able to convert such an one? The nine plagues shall not prevail with Pharaoh; the graves opening, the dead arising, the veil of the Temple renting, the light of the Sun failing, the Centurion confessing, etc. will do no good upon the Scribes and Pharisees; Yea, though Ahab be told from the Lord, that if he go to War he shall perish; yet he goeth and speeds accordingly. Quest. But how should weak Christians know the mystery of this iniquity, shake off this slavish yoke of bondage and fear, in which Satan for the present holds them? Answ. Search the Scriptures, and they will so clear your judgement, and cure your Prejudice, that in some measure you shall be enabled to quench those fiery darts, Ephes. 6.16. I mean, the reproaches of those evil tongues, which are set on fire from Hell, James 3.6. for Virgil most excellently and profoundly couples the knowledge of cause, and the conquest of all fears together. First, for the informing of your judgement, our Saviour Christ and his Apostles hath abundantly foretold the same. Of a multitude of predictions I'll only instance three or four. All that will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3.12. Not some, but all; and what all, but even all that will live godly? Now, me thinks, if there were no other texts in the Bible but this one, it were omnisufficient to take away Prejudice and wonder touching the World's hatred and calumny: but the Scriptures are full of the like, Ye shall be hated of all men and Nations (saith our Saviour) for my Names sake, Matth. 10.22. & 24.9. Not of a few, but of all Men and Nations, that is, all natural men, or the greatest part of men in all Countries and Nations; yea, and for no other cause, but for professing of Christ's Name. Neither is Christ a Sign to be spoken against of many in Babylon, or Assyria, but of many in Israel, Luke 2.34. where Religion is professed publicly. Yea, when sincerity is wanting, the nearer the line with any opposition, the greater Eclipse. The Gadereans but besought Christ to departed; his own countrymen drove him out, and cast him down headlong, Luke 4.29. Yea, who was his greatest enemy but his greatest friend, even one of his houshold-Chaplains? And who but Jeremy's familiars watched for his halting? Again (faith our Saviour) The Servant is not above his Master, John 15.20. But Christ having suffered so much, if we should rest, the Servant were above his Master, which were senseless to think: For could not his wisdom, innocency, and holiness, sense him from these scorns, and can thine fence thee? Besides, that ancient prediction must be fulfilled, I will put enmity between the seed of the Serpent, and the seed of the Woman, Gen. 3.15. But, if there be no war between the men of the World, and the children of God; if they should not hate and persecute us, this Prediction were not fulfilled: Yea, all the former predictions of Christ, and many, that I omit, should be false; which were blasphemy once to think. Wherefore marvel not, my brethren, though the World hate you, as Saint John speaks, 1 John 3.13. Neither count it strange, as Saint Peter hath it, concerning the fiery trial which is among you, to prove you, as though some strange thing were come unto you, 1 Pet. 4.12. for Christ and his Cross are unseparable, Luke 14.27. Again, search the whole Bible over, and you shall not find one holy man mentioned, without mention of something h●e suffered from ungodly men; as it were easy to instance, how Abel, Lot, Noah, Righteous men, Abraham the Father of the Faithful, Isaac, Jacob, Joseph, patriarchs and Fathers of the Church, meek Moses, upright Samuel, holy David, wise Solomon, all the Lords Priests, Prophets, Apostles; yea, the harmless Babes, and our Saviour Christ himself, did severally suffer from wicked and ungodly men: Yea, never man came to Heaven, but first he passed thorough this Purgatory: God had one Son without sin, but never any one without suffering; which makes our Saviour say, Woe be to you, when all men speak well of you, that is, when evil men speak well of you, for so did the Jews of the false Prophets, Luke 6.26. Whereas he pronounceth them blessed, which hear ill for well doing, Matth. 5.11. Which leads me to the second point. Secondly, For Scriptures to confirm, comfort, and strengthen weak Christians against the World's hatred and calumny, these would be applied which follow. Blessed are they (saith our Saviour) which suffer persecution for righteousness sake, for theirs is the Kingdom of Heaven, Matth. 5.10. And again, Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsely for my sake, rejoice and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets which were before you, ver. 11.12. And Saint Peter, Rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy, for if ye be reproached for the Name of Christ, happy are ye, for the spirit of glory and of God resteth upon you; Which on their part is evil spoken off, but on your part is glorified, 1 Pet. 4.12, 13, 14. Lo, here is reward enough for all that men or devils can do against us: And what will not men undergo, so their reward may be answerable? But yet further, What saith Saint Paul? In nothing fear your adversaries, whose malice is to them a token of perdition, but to you of salvation, and that of God, Phil. 1.28. Yea, in the same Chapter, vers. 29. he preferreth the gift of suffering before the gift of believing: And in his Epistle to the Church of Thessalonica peremptorily concludeth, That they are elect of God, from this ground, That they received the Word in much affliction with joy in the holy Ghost. Examine these Scriptures again and again, for every word of them is ponderous, and consider of whom, and by whom they were spoken: then certainly thou wilt confess, that if there be any Nectar in this life, 'tis in sorrows we endure for Righteousness. And methinks, when I hear goodness calumniated, I bear it the easier, because the servants of vice do it. Quest. What is the Original ground of the World's hatred? Answ. That proclamation which God himself made in Paradise, Gen. 3.15. where he saith unto the Serpent, I will put enmity between thee, and the woman, and between thy seed, and her seed: be, or, it shall bruise thine head, and thou shalt bruise his heel. Quest. What is meant here by Enmity? Answ. A bitter, immoderate, inveterate, irreconciliable and endless hatred and division, opposite to that amity and familiarity which formerly had been between the Woman and the Serpent. Quest. Between whom was this Enmity proclaimed? Answ. Between the Serpent and his seed, on the one side; and the Woman and her seed, on the other. Quest. What is meant by the Serpent and his Seed? Answ. First, by the Serpent we are to understand Satan, who opened the Serpent's mouth, and caused it to speak with man's voice; as the Lord by an Angel opened the mouth of Balaams' Ass, Numbers 22. Secondly, By the Serpent's seed is meant the whole generation of wicked men, as all Interpreters conclude, and other Scriptures make clear, calling them Serpents, Generation of Vipers, and Children of the Devil, Matth. 23.33. John 8.44. 1 John 3.10. Quest. What is meant by the Woman and her Seed? Answ. By the woman is meant Eve; by her seed we are to understand first and chief Christ, the singular Seed, who was so the Seed of the Woman, as that he was not of the Man, Gal. 4.4. being borne of a Virgin, Isaiah 7.14. Secondly, It employeth all his members, the Elect, when once regenerate, who are not only Eves seed as she was the Mother of all living by nature, but by faith also; as else where they are called the seed, or children of Abraham, Gal. 3.29. Quest. What occasioned the Lord to proclaim this enmity? Answ. Adam's sin, in eating the forbidden fruit, and Satan's malice, in moving and seducing him thereunto was the meritorious cause: the original of this discord is from Original sin. Quest. What Instruction affords this? Answ. First, That to be without reproaches and persecutions we may rather wish than hope. For what peace can we look for between the Seed of the Woman, and the Seed of the Serpent, seeing God himself, from the beginning, hath set them at enmity? Yea, once to expect it were an effect of frenzy, not of hope. Secondly, If the Lord hath put this enmity between us and the wicked, here is comfort in suffering, warrant in opposing. Thirdly, If the Seed of the Woman fight on Christ's side, and they have God's Word for their warrant, they are sure to have him assist them, and prevent their enemies. And is not that God we fight for, able enough to vindicate all our wrongs? Quest. Doth that hatred and enmity continue to this day? Answ. Yes, the words are set down indefinitely without limitation, and so signify that it shall be perpetual, from the beginning of time to the end of all time. When time (saith one) began, this malice first began, nor will it end but with the latest man: it is an everlasting Act of Parliament, like a Statute in Magna Charta. Quest. To proceed from Explication to Confirmation, and so to Application. How prove you, That there hath been in all ages past, is now, and ever shall be between the wicked and the godly a perpetual War, enmity and strife, according to the Lords Prediction, or Proclamation? Answ. For proof I could produce testimonies and examples innumerable, there being scarce a page in the Bible, which doth not express, or imply somewhat touching this enmity. Yea, as if the Scriptures contained nothing else, the Holy Ghost significantly calls them the Book of the Battles of the Lord, Numb. 21.14. as Rupertus well observes. But I will confine myself, and only mention three examples in every age. 1. To begin with the first age, Viz. the old World before the Flood. We read of this war, enmity and strife between Cain and Abel, 1 John 3.12. Between L●mech and the holy Seed, Gen. 4.23, 24. and between those wicked Giants, which Moses speaks of, and the sons of God, Gen. 6.2. to 12. Yea, those Giants bade battle to Heaven, as our Mythologists add, to ver. 4. 2. After the Flood, before the Law, between all the men of Sodom and righteous Let, Gen. 19.4▪ 9.11. 2 Pet. 2.8. Between Hagar and Ishmael, the Bondwoman and her son, and Sarah and Isaac the Freewoman, and her son, Gen. 21.9, 10. Gal. 4 29. And between Esau and Jacob: first in the womb, the more plainly to shadow out this enmity, Gen. 25.22, 23. and after they were borne, Gen. 27.41. 3. After the Law, before Christ, between Doeg and the eighty five Priests, which he slew with the edge of the sword, 1 Sam. 22.18, 19 Between Jezabell and all the Prophets of the Lord, which she destroyed, 1 Kings 18.13, 14. And between the Heads in Israel in Micahs time, and all that were good, Micah 3.2. 4. Since the Gospel, in the time of Christ and his Apostles this enmity so manifested itself, not only in the Gentiles, but in the Jews, God's own people, who first moved those persecutions against Christ and his Members, that having beheaded John Baptist his Harbinger, and crucified himself the Lord of life, we read, that of all the Twelve, none died a natural death save only Saint John, and he also was banished by Domitian to Pathmos; and at another time thrust into a Tun of seething oil at Rome, as Tertullian and Saint Hierom do report: See Acts 7.51. to 60. & 12.1. to 5. Rom. 8.36. john. 21.18, 19 Now all these, besides many other of his Disciples, suffered martyrdom merely for professing the faith of Christ; whereof some were stoned, some crucified, some beheaded, some thrust thorough with Spears, some burnt with fire, with a multitude of other Believers, for Ecclesiastical History makes mention of two thousand which suffered the same day with Nicanor, Acts and Monuments, page 32. which makes Saint P●ul cry out, I think that God hath set forth us the last Apostles, as men appointed to death, 1 Corin●h. 4.9. 5. After the Apostles, if we consider the residue of the ten Persecutions, raised by the Romans against the Christians, which was for three hundred years, till the coming of godly Constantine, we find that there was such an innumerable company of innocent Christians put to death and tormented, that Saint Hierome (in his Epistle to Chromatius and He●●odorus) saith, There is no one day in the whole year unto which the number of five thousand Martyrs might not be ascribed, except only the first day of january, who were put to the most exquisite deaths and torments that ever the wit or malice of men, or Devils could invent to inflict: we read of no less than twenty nine several deaths that they were put unto, if no other be omitted. 6. From the Primitive times and infancy of the Church hitherto the Turk and the Pope have acted their parts, in shedding the blood of the Saints, as well as the Jews and Roman Emperors: touching which, for brevity's sake, I refer you to the Book of Acts and Monuments. Yet because a taste may please some, I will insert what the Holy Ghost hath foretold in the Revelation, touching the Pope, who calls himself Christ's Vicar and supreme Head of the Church: the Angel, speaking of the Whore of Babylon, saith, She was drunk with the blood of the Saints and with the blood of the Martyrs of Jesus, Revel. 17.6. Which in part was fulfilled in England, under the reign of Queen Mary, when in one year, a hundred seventy six persons of good quality were burnt for Religion, with many of the common sort: and in France, for before these late bloody Massacres, there were more than two hundred thousand which suffered Martyrdom about Transubstantiation: For the chief persecutors of Christ and his followers, are not Atheists, or Turks, or Jews, but such as hold great place in the Church, Antichristians and Pseudochristians; which makes our Saviour say they shall excommunicate you, that is, they shall blot out your names from among God's people, or cast you out from the visible outward communion of the Saints. And indeed, virtue hath ever suffered most from those, which should, and seem to uphold her: and intruders upon other men's right can endure any man, how bad soever, rather to live by them, than the servants of him whom they intrude upon, as you may see, Mat. 21.33. to 39 where those Farmers of the Vineyard killed the servants, who came to receive their Master's rent: they did not kill the Thiefs, and Robbers, and Spoilers of the Vineyard, but the servants; yea, and the son too, and the end of all was, that they might take the Inheritance. Yea, the godly have ever suffered most from such as profess the same Faith and Religion with them. It hath been the complaint almost of all the Fathers and Saints of God, which have written, that the faithful, in their several times, were hated, traduced, calumniated, slandered, reproached, accused, persecuted and condemned of such as profess the same Religion with them, though under other pretences, yet only for their austere and holy lives, that they stuck close to the truth, made conscience of their ways, and would not rush so boldly into sin as others, Ecclesiastical History. lib. 6. Chap. 4.5.16. 7. To come unto these present times wherein we live. Is the World mended with age? Yea, I would to God we did not find, that as it is in the little world, the older it grows the more diseased; so in the great World, the older the more vicious; that the consummation of times and sins were not met together upon us. But as commonly in a diseased body all the humours fall down into the Legs or feet, and make an Issue there: so the corruption of all ages hath sliden down into this of ours, as into the feet. Many (saith the Apostle) walk, that are enemies to the Cross of Christ, Philip. 3.18. If many in Saint Paul's time, more now; for Satan, who was then bound, is now loosed again out of his prison, and hath great wrath, because he knows he hath but a short time, Revel. 12.12. To speak only of the entertainment which piety finds among such as would be counted (not only Christians, but) Protestant's, which principally I intent. Is it possible for a man to live a conscionable and unreprovable life, abstain from drunkenness, swearing, profaning the Lord's day, separate himself from evil; yea, wicked company, be zealous for the glory of God, etc. without being traduced, calumniated, hated, slandered and persecuted for the same? No, it is not possible: for if our righteousness do but exceed the righteousness of a swearer, or a drunkard, we are sure to be persecuted for our righteousness, as Abel was persecuted of Cain, because his Sacrifice was better than his. If a man walk with God, he is too precise: if he will be more than almost a Christian, he is curious, fantastical, factious, and shall be mocked with the Spirit, as if the Spirit of God were a Spirit of dishonour and shame. How common a thing is it to wound all holiness under the name of Puritan, a name so full of the serpent's enmity, as the egg of a Cockatrice is full of poison? What should I say? The World is grown so much knave, that 'tis now a vice to be honest. O the deplorable condition of these times! Even the Devil himself durst not have been so impudent, as to have scoffed at holiness in those ancient and purer times: but now I could even sink down with shame, to see Christianity every where so discountenanced: our very names come into few mouths, out of which they return but with reproaches. Amongst the rest of our sins, O God, be merciful to the contempt of thy Servants. True, blessed be God, and our gracious Sovereign the very breath of our nostrils, we suffer little but the lash of evil tongues; but were wicked men's powers answerable to their wills and malice, they would deliver us up to be afflicted, put us out of the Synagogues, excommunicate and kill us, as our Saviour shows, John 16.2.33. and Mat. 24.9. Yea, their enmity and hatred would be so virulent and bitter, that the brother would betray the brother to death, the father the son, and the Children would rise up against their Parents, and cause them to die, the kinsman against the kinsman, and the friend against the friend, only for professing Christ's Name, and being religious, as himself affirms, Matth. 10.34, 35, 36. Luke 21.16, 17. Neither is it strange, for this was one of the ends of Christ's coming into the World, as appears, Mat. 10.34, 35. where himself saith, Think not that I am come to send peace, but the sword; meaning between the Seed of the Serpent and the Seed of the Woman; for I am come to set a man at variance against his Father, the daughter-in-Law against the mother-in-Law, and a man's enemies shall be they of his own household, Luke. 12.51, 52, 53. Neither want we precedents of this, For, by whom was upright Abel persecuted and slain, but by his own brother Cain? Who scoffed at righteous Noah, but his own son Cham? By whom was that virtuous and religious Lady Barbara put to death, for embracing the Christian Faith, but by her own Father Dioscorus? And lastly, by whom was our Saviour Christ betrayed, but by his own Disciple Judas? 8. For the time to come, As this strife and enmity in the wicked against the godly, was early in its entrance, taking its first being in the beginning of time, and hath constantly continued hitherto: so it will be long in continuance, and endure to the end of time, as the Scripture shows: Yea, the last remnants of time are likely to have the most of it, because as in them love shall wax cold, Math. 24.12. so as love groweth cold, contention groweth hot. More expressly the Holy Ghost foretells, That in the last days shall come such perilous times, that all who will live godly shall suffer persecution, and that toward the end of the World there shall be scoffers, false accusers, cursed speakers, fierce despisers of them that be good, such as shall turn the grace of God into wantonness, and deny God the only Lord, and our Lord Jesus Christ; And being fleshly, not having the Spirit, they shall speak evil of the things which they know not; And whatsoever things they know naturally as brute beasts, which are without reason, in those things they shall corrupt themselves; And that many shall follow their damnable ways, whereby the way of truth shall be evil spoken off: And that as Jannes and Jambres withstood Moses; so these also shall resist the truth, being men of corrupt mandes, reprobate concerning the Faith, being before of old, ordained to condemnation, 2 Tim. 3.1. to 13. 2 Pet. 2.2. & 3.3. jude 4.10, 16, 18, 19 And so much of the continuance. Now to wind up with a word of Application: If it be so, that all the godly that have gone before us ha●● been envied, hated, traduced, nicknamed, and persecuted by wicked men, and all that come aft●r us shall be; let no particular member of the Church look to far better than the whole body: we see the Patriarches went this way, the Prophets this way, the Apostles this way, the Martyrs this way, this way went all the Saints and servants of God, and do we look for an easier way? Yea, if the dearest of God's Children in former ages have suffered so much for Christ, been put to such cruel deaths and torments for keeping of a good conscience; let us praise the Lord, who hath dealt with us fare otherwise; and pray for his Majesty, to whom, next under God, we own the thanks: Yea, if our Forefathers so willingly underwent those fiery trials, let none for shame shrink under the burden of an airy trial only. 2. If the brother persecute the brother, the son the F●ther, the Parent his Child, the Disciple his Lord, think it not strange to be persecuted of any; for lightly they which are not persecuted, are persecutors themselves. Qu. Having proved the Continuance of this Enmity in all ages, now tell us what be the Signs and Properties of it. Ans. They are either Mental, Verbal, or Actual. The first whereof are inward and secret, the two later outward and manifest. Qu. What are the mental properties, which you call inward and secret. Ans. They are four in number. First, it is the manner of wicked men, out of Enmity, to envy the virtuous and good estate of the godly: For envy shall lead the troop, as judas lead the soldiers; and it may challenge the first place in the right-hand file (as pride doth in the Pope's Catalogue of the seven deadly sins) because it was the eldest and first borne sin that ever was in the Devil, after he was cast out of Heaven, and the first that ever he begat upon our nature, after we were cast out of Paradise; which makes Saint Austin therefore call it (as by a kind of excellency) the Devil's sin. Thus Cain envied his brother Abel, Gen. 4.5. Saul David; 1 Sam. 18.28, 29. and those unbelieving jews Paul, Acts 17.13. The wicked take as much delight to see the virtuous life of an holy man, as fore eyes do to look upon the Sun. How contrary are good Angels and evil men? The Angels rejoice at that, whereat these power and stomach; they are ready to cry and burst for anger, at that which makes music in Heaven. But why is it? These Antipodes to virtue, having lost all good themselves, are vexed to see it in another: a true note to know the Serpent's seed by, for it is the Devil's cognizance, 1 john 3.14, 15. as Love is Christ's, john 13.35. And as it is the very Lees of vice; so it hath a punishment answerable: for by a just judgement of God, their own malice turns back into their own bowels, as it is Psalm. 7.14, 15, 16. and slayeth them, as the swords of gideon's enemies killed themselves, judges 7.22. For that none might have cause to envy the envious man again, but all to pity him; envy itself is a fire, which consumes that fuel; a Worm which gnaweth that gourd; a Viper, which eats through those bowels; a Moth, which fretteth tha● garment wherein it is bred, nourished and maintained; it is the consuming of the flesh, and rotting of the bones: Prov. 14.30. And for hereafter, if wicked men thus envy the virtuous and good estate of the godly in this World, which is but their Hell, or at least their Purgatory; How will it gall them, when they shall see Abraham, and Isaac, and jacob, and all the Prophets and Saints of God in the Kingdom of Heaven, and themselves thrust out of doors, and cast into the Lake which burneth with fire and brimstone? This shall make them gnash their teeth for envy, as our Saviour shows, Luke 13.28. Matth. 8.11.12. but how just is it with God, that this fire of envy should be punished with the fire of Hell! 2. Secondly, it is their manner and property to contemn the supposed mean estate of the godly, as Samballat, Tobiah and Gershom, with the rest of that crew, contemned Nehemiah and the jews, Nehem. 4.1, 2, 3. Thus Rabshakeh contemned Hezekiah and his people, 2 Kings 18 19 to 36. and the Epiourean Philosophers Paul, Acts 17.18 Whereas misery, with good natures, is made a loadstone of mercy: with base minds, it is contrarily made a footstool for pride to trample on; and nothing so midnights the soul of him that is fall'n, as scorn and contempt. But you may observe, That arrogancy is a weed that ever grows on a dunghill, and from the rankness of that soil, she hath her height and spreadings; for they are but puffed minds, and frothy wits, that get so to the top, and bubble thus above inferiors. As what makes them contemn us, but, together with pride, their ignorance? For, alas, they take notice of our misery, not of our happiness. Noah's virtues are not Cham's admiration; but his drunkenness is his sport. Wicked men are like those ill taught Children, 2 King. 2.24. that could upbraid Elisha with his bald head, but had not the wit to consider how God had crowned that head with virtue and honour. O that they could but see all, that they would but say all: as Ephialtes, when one cast him in the teeth with his poverty, answered, Why dost thou not make rehearsal of other things also, as that I love law, and regard right? But indeed, this were to clean our faces, and foul their own. But let them insult for a while, they cannot sit upon so high a cog, but may with turning prove the lowest in the Wheel: as it fell out with Hammon, who being now made Lackey to a despised jew, gins to envy, where half an hour since he had scorned; and misery, like a Vulture, must have some body to prey upon. There is a continual vicissitude of things: The Righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. The wicked shall be a ransom for the righteous, and the transgressor for the upright, Prov. 21.18. 3 Thirdly, it is their manner, to rejoice at the supposed evil estate of the godly, as the Princes of the Philistims did at Sampsons' blindness and bondage, whom they insulted over, and made their laughing stock, judg. 16.25. Peninna at hannah's barrenness, especially when she went up to the house of the Lord, 1 S●m. 1.6.7 And the jews at the Disciples, and the rest of the Church, when Herod vexed some, and slew others, Acts 12.1, 2, 3. Wicked men feed themselves with others adversity, as Beetles are fed with their fellow's dung: and like Flesh-flies, make the wounds of God's children their chief nourishment: Yea, Crocodile-like, they would, if they might, fatten themselves with the warmest blood of godly men's lives. And not so only; for we have a generation, whose only rejoicing is, Cham-like, to see another fall into some gross sin, or infirmity: Yea, as Luther speaks, they hunger and thirst after the scandals of the godly; and if at any time through humane frailty they do fall into some evil, like hungry Hogs, they muzzle in their excrements, and feast upon them, as upon dainties; there being nothing that so glads their hearts, that so opens their mouths with so much insolency and triumph; as what care will they take to spread the same abroad by a common fame: Yea, it were well, if they would not play the Curs, and open when they are able to spring no Game. But they must needs be filthy creatures, that feed upon nothing but corruption. To delight in men's sins, is the sport of Devils: recovery from those sins, is the joy of good men and Angels. Cham derides his Father's nakedness; it should have been his sorrow: he makes it his sport. But it is ill for a man to make himself merry, with that which anger's God. 4. It is their manner, to hate the religious, as all carnal men hate the members of Christ, Matth. 10.22. Thus Ahab hated Eliah, as himself confessed, 1 Kings 22.8. Yea, so inveterately, that there was not one Kingdom or Nation, where he had not sent to take away his life, 1 Kings 18.10. and Haman Mordecai, which was so deadly, that he thought it too little to lay hands on Mordecai only, wherefore he sought to destroy all the jews, the people of Mordecai, that were throughout the whole Kingdom of Ahasuerus, Hester 3.5, 6. For the effecting of which, he obtained that bloody Edict, ver. 6.9. And lest it should want success, he offered ten thousand Talents of silver into the King's Treasury, to have it effected, Hester 3.9, 13. And such another was cruel Arundel, sometime Archbishop of Canterbury; who vowed and swore, he would not leave a slip of Professors in this Land. For you must know, That their hatred extendeth not to this, or that person alone, but to the whole generation of God's Children and people. As what saith the wicked in David's time? Come, let us out them off from being a Nation, and let the name of Israel be no more in remembrance, Let us take for our possessions the habitations of God, Psalm 83 4, 12. And the World is no changeling; for this age wants not many such haman's and Arundels, who so hate the Children of God, that they wish, as Caligula once did of the Romans, That they had all but one 〈◊〉 that so they might cut it off at a blow, were it in 〈◊〉 power, Micah. 3.2. Psal. 83.4. But our comfort is, they have not so much a●●●●rity as malice; resembling the Serpent Porp●●●●● which abounds with poison, but can hurt non●●● 〈◊〉 want of teeth: Though their punishment sha●● 〈◊〉 never the less. For as the will to do God acce●●●ble service, is accepted, as if it were service inde●●● so the in●ent and offer of wrong, shall be judge● 〈◊〉 wrong, in that Court of Justice. Good and 〈◊〉 thoughts and desires, in God's account are good and evil works: And so much touching the Mental properties of this enmity. Qu. What are their Verbal properties? An. They are Eleven in number. First, ungodly men verbally manifest their enmity by murmuring against the Children of God: as Laban's sons murmured against jacob, Genesis 31.1. The Israelites against Moses and Aaron; Yea, against God himself; for which, the utmost part of the Host was consumed with fire from Heaven, Numb. 11.1. & 14.2, 3. And lastly, the labourers in the Vineyard against the Master of the house, and their fellows, Mat. 20.11, 12. And have not we the like murmurers? O that so many Loaves and Fishes, as did feed five thousand in the Wilderness, would but stop their mouths, who amongst us do both vex at others plenty of grace, and their own want: that do murmur against the godly, even for no other cause, but that they alone should be the men in whom no crime, or fault scandalous can justly be found: that make it their Grace, both before and after Dinner, to disgrace some Innocent. But so it is, That the baggage World desireth nothing more, then to scare the face that is fairer than herself: whence she takes occasion, in every company, to erect the failings of holy men very high, like Saint Paul's, for ●he gaze of all; whereas they hid their good parts under ground, like Saint Faiths, that none may 〈…〉. Where●● 〈◊〉 another disadvantage, that cannot 〈◊〉 ●●lped. The multitude will so●ner believe them, than our solves. Affi●mations being apt to win belief, than Negatives are to uncredit them: whereby it falls out, that Piety is every where pushed at, and the religious murmured at, and clamoured against in all places. If such men would know their wages: let them look, 2 Pet. 2.12. and there they shall find, that as their tongues have walked against Heaven, so they shall be confined to Hell: And in the mean time, Cursed is he (saith the Holy Ghost) that smiteth his neighbour secretly; and let all the people say, Amen. Deut. 27.24. 2. By Censuring their actions, and misconstruing their intentions, as Eliab: did David's zeal for God's glory to be pride and malice, 1 Sam. 17.28. And those wicked ones, his fasting and mourning to be hypocrisy, Psalm. 35.13. to 17. Thus Jobs friends condemned him for an Hypocrite, Job 4.6. to 11. And the Jews, Christianity to be Heresy, and Paul the Preacher of it, a pestilent fellow, a mover of sedition, and maintainer of schism; yea, all the Disciples to be deceivers, 2 Cor. 6.8. And thus too many in our days will definitively censure men for Hypocrites, whom they scarce know superficially: Yea, (which is worse) only because their works are good. Prejudice casteth a false colour upon the best actions: and Baseness, what it cannot attain to it will vellicate and deprave. But what saith Sincerity? While my conscience is innocent, the World's suppositions cannot make me culpable: Let me rather, with Eliah and Micah,, do well, and hear ill; then, with Ahab and Jezahell, do ill and be flattered. The Accuser of the Brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth; as we may plainly see in our Saviour's example, who notwithstanding he fulfilled all righteousness, and did all things well, for in his mouth was found no guile, nor fault in his manners, nor error in his doctrine, Which of you (said he) can rebuke me of sin? Yet the World traduced him for a Samaritan, a Blasphemer, a Sorcerer, a wine bibber, an enemy to Caesar, and what not? Thus they deal with the godly, as sometimes a lustful person will do by a chaste woman, when he cannot take away her honesty, he will take away her credit; brag of effecting his will with her, when yet he could never have admittance into her company. Bad natures, whom they cannot reach by imitation, they will by detraction: like the Fox, what they cannot attain to, they will depress and seem to despise: their cunning is to condemn others, that themselves may be justified. As Caligula took off the heads from the Images of the gods, to set up his own. Or as Merchants, who to raise the price of their own commodities, beat down the prices of others. And have they not reason thus to do? Yes, for how is a vicious person discredited and made contemptible, by the virtuous life of an holy man? We know strait lines help to show the crooked. And it is easy to guess, that Pharaohs fat Kine made the lean ones more ill-favoured. A swarthy and hard featured visage, loves not the company of clear beauties. Again, another reason is, They judge others by themselves: now they do all their good in hypocrisy, and so thereafter judge of others. Saint chrysostom hath given the rule, As it is an hard thing (saith he) for one to suspect another to be evil, who is good himself: so it is as hard for him to suppose another to be good, who is himself ill. And we see it fulfilled in Nero, who verily believed, that all men were most fowl libidinists, because himself was such an one. 3. Wicked men manifest their enmity against the religious, by carrying tales of them unto others: as I'm carried tales to his brethren of Noah's nakedness: his tongue was the trumpet, to sound forth his Father's shame, Gen. 9.22. thus Doeg carried tales to Saul of David, and Abimelech, 1 Sam. 22.9, 10. and the Ziphins two several times brought tidings to Saul, where David had hid himself, to the end Saul might slay him, 1 Sam. 23.19, 20. & 26.1. And those Libertines, with other suborned men against Steven, to the Council of Priests, Acts 6.8. to 15. And of this burden many amongst us are in continual travel. For how frequently do debauched drunkards, and incorrigible sinners (resembling their father the Devil, who both by name, Revel. 12.10. and by nature, Job 1.7, 8, 9 is a continual Accuser of the brethren) carry tales to their fellows, of such as will not consort with them? Yea, of their faithful Ministers, especially if he thunders in his doctrine, and lightens in his conversation, as Gregory Nazianzen speaks of Basil? Yea, and think they do as good service in it, as Secretaries, and espials of Princes, do to the State, when they bring in bills of Intelligence? But do they, as they ought, with an upright mind tell both our virtues and vices impartially, as Suetonius writeth of the twelve Caesars, and so leave the upshot to collection? No, but rather, as the Jews did by Paul, Acts 24. charge us with many things, as that we are pestilent fellows, movers of sedition, and maintaienrs of schism, but proving nothing, verse 13. And indeed, how should they, when every word they speak is a slander? Or if otherwise, they look on our infirmities, they look not on our graces, on our repentance? No these Flies skip over all a man's sound parts, I mean his excellencies; to fasten on a scab, or ulcer; resembling our Prognosticators, that are more diligent to make mention of foul weather, then of fair; storms and thunder they much harp upon, but calm and serene days pass them unobserved: whereas an ingenuous nature would pass over the evil, where he finds more good; considering, we are full of faults by nature; good, not without our care and industry; for a mind well qualified, is often beholding to the industry of the owner: and Ulysses, as Homer relates, was so applauded for the acuteness of an ingenious mind, that men spared to object unto him the deformity of his body. But these contrarily, for want of matter to except against, will coin it of their own heads. And that they may deliver themselves with the greater Emphasis will affirm as that Gymnosophist in Plutarch did, of those Orators to Alexander, That every one of them doth exceed his fellows, and swore that the matter is so clear and manifest, that all the Town ings of him (meaning the good fellows of the town) and to speak truth, the parties faults are so clear and evident, that you may see them as well in the dark, as with a candle, as appears by the sequel. For, are there not some godly and faithful, both Christians and Preachers, that have been often (I say not ninety five times) accused by them, as Aristophanes was by the Athenians, and every time found innocent? Though no thanks to their accusers, for they endeavour all they can to corrupt such as hear them, and forestall their judgements against the good and goodness. O that men were so wise, as to hear the tale-bearer with indignation, examine before they trust, believe his reports, if infallibly true, with unwillingness, acknowledge it with grief, hid our neighbour's faults with honest excuses, and bury them in silence: for commonly it fares with the first relator, as it doth with a stone thrown into the water, which of itself makes but one circle, but that one begets an hundred, and so both offends and infects many others, but always proves himself to be uncharitable. It were good for other men, if tale-bearers would consider this, but better for themselves. True, the wise and honest are able, as so many Angels of God, to discern truth from slander; though to the grief of many good hearts, no music can be so sweet to the ears of others, as to hear well of themselves, ill of the religious. And these, as they often set the former on work, so they are resolutely opinionated in believing o● lies (as Saint Austin speaks of the Priscillianists) whereby they supererogate of Satan. But what is the end of these tale-bearers, and informers against good men? Fellow them to their ends, and you shall see, that if ever the Lord open their eyes to see this their fact, they are even in this life rewarded with the strappadoes of an humane soul, racked in conscience, and tortured with the very flashes of Hell fire, and not seldom forced to lay violent hands upon themselves, being never well, nor in their own place, till they be in Hell, Acts 1.25. 4. It is their manner to persuade and give devilish counsel to others, like themselves, to persecute the godly, as Balaam gave wicked counsel to Balack against the Children of Israel, when he could not be suffered to curse them, Revel. 2.14. Thus the Princes and Rulers did to Zedekiah the King against Jeremiah, saying, We beseech you, let this man be put to death, for thus he weakeneth the hands of the men of War, etc. Jer. 38.4. and the Jews of Thessalonica to the people of Berea against Paul, Acts 17.13. That the enemies of the Cross of Christ, are still accustomed to deal after this manner with the religious, I need not demonstrate; plain things, which ourselves are daily witnesses of, need no proof, Only note their matchless malice herein, who that they may be sure to prevail, first dazzle their friends eyes with false accusations against us, as true and certain, as that Naboth did blaspheme God and the King; and their associates are as sure of it, as Darius was, that the Idol Bell did eat and drink every day forty Sheep, twelve Kakes, and six great pots of Wine, because threescore and ten of the Priests gave it out so; And that their mortal enmity may be taken for a zeal of the Churches good, as Judas would have his covetousness taken for Charity, John 12.6. And the Pharisees their Cruelty thought Piety, Matth. 23.14. All the reproaches that the Devil and these his scavengers can rake out of the Channels of Hell shall be fling in our faces, the worst language that hath ever been dipped in the forge, or tipped at the fire of Hell, shall be bestowed upon us; wherein they resemble those ancient enemies of the Gospel, who clad the Martyrs in the skins of wild Beasts, to animate the dogs to tear them. Though perhaps this is more than needs, for not seldom the counselled are more ready to yield their aid, than they are to ask it; being of Maximinus his humour, who seeing none offer themselves, set on work certain vile persons to accuse the Christians of heinous crimes, that so he might persecute them with more show of reason; for that one may supply the others defects, the first finds an head, the second a tongue, the third hands: As Ulysses may contrive, but Diomedes, must thorough with it: so altogether deal with the poor Minister, or Christian, as the soldiers did with Christ, first blind him, then strike him, and last ask him, Who is it that smote thee? And he may answer the best man of them, It was thou, O mine enemy, thou wast an Achitophel, in the one; a Doeg in the other; a belial in both. And let such men know, that this their instigation will end at last either in anguish, or confusion, tears or torment will become their recompense. 5. It is the manner and custom of wicked men to scoff at the righteous, as Ishmael scoffed at Isaac, Gen. 21.9. Rabshakeh at Hezekiah, and his people, 2 Kings 18.27. And the Philosophers at Paul, Acts 17.18. to 21. And to this day the World is too full of scoffing Atheists, and mockers of Piety. Michal was barren, yet she hath too many Children, that scorn holy exercises: every household almost hath some in it, if not many, of the brood of Cham and Ishmael: so that if any one refrain from impiety, refuse to do as the rest in all excess of riot, he is made both their prey and laughingstock: Yea, if he be so bold as to Preach righteousness to them, by voice or by example, there is instantly some Tobiah, or Sanballat steps up to flout him. They so hate righteousness, that they will hate a man for it, and say of good living, as Festus did of great learning, it makes a man mad. But they cannot know who are sober, that are mad themselves: Achish and his Courtiers thought David mad, yet he was the wisest man amongst them. Yea, as old men answer young men, You think us fools, but we know you are not wise: so answer we these, You think us mad that are so hot against sins, but we know you mad, that are so cold for your souls. Dog's will bark at the Moon: and what all men commend, you have some Thersites take delight to blast. Lot vexed himself, because he saw men bad; these, because ●en are good: not because God's Law is broken, but because others keep it better than themselves. But these are brinish and ill made candles, which so sparkle and spit at others: it is a cursed zeal in these men, to malign the good zeal of all men. But let them alone, they need no help to be miserable; for as they scoff at us, so God laughs at them, He that fitteth in the Heavens shall laugh, the Lord shall have them in derision, Psal. 2.4. yea, Judgements are prepared for these scorners, and stripes for the backs of these fools, Prov. 19.29. If t●ey smart not here, as Cham did, whose scoffing only brought his Father's Curse, and Gods upon tha●: And the two and forty little children, who were devoured of wild Bears, for scoffing at Elishas bald head, 2 King. 2.24. And Foelix, who for one malicious scoff, did nothing day and night but vomit blood, till his unhappy soul was fetched from his wretched carcase: And Pherecydes, who was consumed by worms alive, for giving Religion but a nickname; a small matter, if thou mayst be made Judge: And Lucian, who for barking against Religion, like a Dog, was by a just judgement of God devoured of dogs. For this let me tell them, what ever the Devil blinding them they think, there cannot be a greater argument of a foul soul, than the deriding of religious services: Y●● to be a scoffer is the depth of sin: such an one is upon the very threshold of Hell, as being set down in a resolute contempt of all goodness. 6. It is their manner and property to nickname the godly as Ahab nicknamed Eliah, the troubler of Israel, 1 Kings 18.17. The wicked, Job and David Hypocrites, Psalm. 35.13, 14. Job 4.6. to 11. The Courtiers, jeremiah an enemy to the Commonwealth of Israel. The jews, Paul a factious and seditious fellow, Acts 24.14. Yea, they termed all the Disciples, Sectaries, Schismatics, subverters of the State, etc. 1 Cor. 4.9.10. And the same Devil, who spoke in Ahab and those wicked ones of old, now speaks in our lose Libertines, who nickname the conscionable, Puritans, and seditious persons, for do but examine who they be which cast these aspersions upon the godly, and you shall find, that the hand of joab, I mean the Devil, is in this business. Alas, poor souls, they are but set on by that subtle Serpent, as Zebede was by her sons, Mat. 20.20. Mark 10.35. it is but his heart in their lips. And Satan hath ever found it infinitely successful, to give every vice a title, and every virtue a disgrace; for still he hath found, that the rude and unstable multitude only look upon the vizard and outside of things, which he pleaseth to put upon them, and so judge according to appearance, not righteous judgement. Neither doth the Devil only gain by fastening reproachful nicknames upon the religious, but his servants gain too: much like the thief, who meeting with a full purse, not onel● takes it away, but returns a stab: for in making ●●rtue contemptible, and in depraving the godly, they are at least upon even proud with them, if they have not the better: for were all the World ugly, deformity would be no monster. Among the Myconians baldness is no unseemly thing, because all there are borne bald: and hereupon infamous persons love to mitigate their own shame, with others discredit. As Aesop's Fox, when she had lost her tail, would have redeemed her shame, by persuading all her fellow foxes to cut off theirs; yea, by depressing the good, they may possibly get the start of them. Even Heliogabulus, that beastly monster, thought to make himself the sole god, and be only worshipped, by banishing all other religions out of the World. But let these depravers take heed, lest imitating the fact of Censor Fulvius, who untiled Juno's Temple to cover his own house, they partake of the like judgement, run mad, and die despairing. 7. It is their manner to revile and rail on them, as Goliath reviled and railed on the Host of Israel, and their God, 1 Sam. 17.45. Shimei, upon David, calling him murderer, and wicked man, 2 Sam. 16.7. And likewise the mighty men, Psal. 31.13. And the Jews upon Paul and Barnabas, Acts 13.45. Calumny is every good man's Lackey, which follows him wheresoever he goes; for the Devil hath his servants in every corner; and rotten Lungs can never send forth sweet breath. If the Law bind their hands, yet they will be smiting with their tongues: and if the Law keep them in awe for smiting on the mouth yet they will do what they dare, they will smite with the mouth. It is with these men, as it was with Zoilus that common slanderer, who being demanded why he spoke evil of such and such, answered, because I cannot do them evil: or elf, like another Parisian Vigils, we should feel their swords, before we heard their alarms. When the Devils hands are bound, he vomits a flood of reproaches with his tongue, Revel. 12.15. What say they? Since we cannot attain to their virtues, let us revenge ourselves with railing against them. It is not for nothing, that wicked men are so often in Scripture called Dogs, as Psalm. 59.6. Deliver my soul, or my darling, from the power of the Dog: and They make a noise like a Dog, and go round about the City. Beware of Dogs, saith Saint Paul, Phil. 3.2. which either grin with malice, or bark with reproaches, or by't with mischief. But blessed be God, although some of these Dogs have teeth like swords, and jaws like knives, as Solomon speaks, Prov. 30.14. And smite cruelly, as Jeremy complains, Chap. 18.18. which deserve, like Shepherd's Curs, to have their teeth beaten out, to prevent their biting; yea, and their chaps muzzled, for fear of opening; yet most of them are toothless Curs, which though they bark, yet they cannot by't; and cowardly Curs, for if you note such an one, he seldom unbuttons his tumoured breast, but when he finds none to oppose the bigness of his looks and tongue. And for such our only way is, either to slight them, as King Philip did Nicanor, in the like case, who being told by Smitichus of his evil reports and raylings, answered, Nicanor is not esteemed by the worst in Macedonia. Or else stop their mouths with some good turn, as Aeneas, in the fiction, cast Cerberus the hellhound a sweet morsel, that he might not bark against him. The door, when it hath been oiled, leaves creaking: and this is good policy: for barking Curs ofttimes great mastiffs wake. But as if the term of Dog, were of too narrow extent, the Scripture elsewhere calls them Devils. Saint Paul, 2 Tim. 3.3. (as Bishop Andrew's observes from the Original) foretells, that in the latter days there shall be men Devils, foul mouthed men, evil speakers, and 1 Tim. 3.11. he speaketh of women-devils, whose speeches are calumnious. And wherefore is the Devil called by that name, but by reason of his foul mouth in defaming? Yea, A Calumny, saith one of the Fathers, is the Devil's mind in the mouth of a man, his arrow shot by man's bow; he dareth him his lies and malice, and borroweth his tongue to utter them, because the Devil wants a tongue. I close up this point with those words of the Prophet, either convert the persons or confound the lying lips, O God, that speak against the righteous. 8. It is their manner to raise slanders of the godly, as those wicked men slandered Naboth, saying, he hath blasphemed God and the King, confirming the same with an oath, 1 Kings 21. Thus the wicked slandered David, Psam. 57.4. And the multitude John Baptist, saying he had a Devil, Matth. 11.18. It is Satan's policy (because report both makes jealousies, where there are none, and increaseth those that are) to abuse our ears in hearing, our tongues in speaking, and our hearts in believing lies, to disable us from discerning the truth. Yea, this stratagem of raising slanders upon good men, like a huge and mighty Polypheme, hath done such service to the uncircumcised, that examples thereof in Scripture are like moats in the Sun: and it were easy to parallel former ages with this of ours, for well may we take up those words of the Psalmist, The wicked bend their bow, and make ready their arrows upon the string, that they may secretly shoot at them which are upright in heart, Psalms 11.2. Innocency is no shelter against evil tongues. Malice never regards how true any accusation is, but how spiteful. And great wits are not more ready, with the high Priests and Elders, Matth. 28.12, 13. to raise these slanders, than the common sort are apt to believe the same; as we see by our Saviour's example, ver. 15. And how many particular persons know, to their smart, that a slander once raised will scarce ever die: for coming once into the mouth of the vulgar, true or false, like wildfire it can never be quenched; for even death itself, which delivereth a man from all other enemies, is not able to deliver him from this of the tongue. Whereas Truth hath much ado to be believed, a lie runs fare before it can be stayed. However, a man once wounded in his good name, is not cured without scars of suspicion. Yea, commonly, as a little ball rolled in the snow gathers itself to a great lump: so the report that is but a little spark at first, proves a great flame, by that it hath passed through many mouths. But did not men's own wickedness blind them, were they not absolutely turned fools, they would thus argue: Not he that is accused, but he that is convicted is guilty, as Lactantius hath it. In the Chancery are many accusations they never mean to prove: Neither doth any Law condemn a man, till he comes to his answer. Upright Cato was fifty times undeservedly indicted and accused by his fellow Citizens, yet was every time acquitted and found innocent. The Orator Tertullus, when he would plead against Paul, says, We have found this man a pestilent fellow, Acts 24.5. But, if you mark it, this foolish Tertullus mistook the antidote for the poison, the remedy for the disease: Indeed, he had some wit in his anger, and so have his followers in slandering such as excel in virtue: for whereas formerly the splendour of the others virtues hath obscured the meanness of their credit, as the lesser light of a candle is obscured by the greater light of the Sun: so now by clouding and depraving him and all his fellows, himself shall be judged virtuous very cheap, accounted a man of honesty and honour, though a Parricide or a sacrilegious person. And is it not good policy, for a swinish drunkard, or a beastly liver to fling dirt in a holy man's face, when, first, any colour seems the fairer, when as black is by? Secondly, when (being conscious of their own defects) by this means they draw away men's thoughts, and consideration of the beholders, from climbing up into their faults, while they are fixed and busied upon a new object. One colour we know, being laid upon another, doth away the former, and remains itself. A Cutpurse in a throng, when he hath committed the fact, will cry out, my Masters, take heed of your purses; and he that is pursued will cry, stop thief, that by this means he may escape unattached. 9 It is usual with them to Curse the godly, as Goliath cursed David, 1 Sam. 17.43. And also Shimei, 2 Sam. 16.7. to 15. Thus the Heathen cursed Israel, Zach. 8.13. And thus the wicked in all ages shall be so drunk with malice, that they shall spew out cursing and slander against the godly, as our Saviour hath foretold, Mat. 5.44. And experience proves, that not a few amongst us do steep their words in hate and curses against the good, carrying this deadly poison, these arrows, swords, knives, razors in their mouths, wherewith to interlace their discourse, whether in reviling the present, or backbiting the absent. There is a generation (pity they should be called Christians) all whose Prayers are Curses, and all their relations lies: Or if sometimes they lend the truth their voice, they are but false witnesses in speaking of it; for their hearts are of another judgement. As let them say with their mouths, I believe in God, or Our Father which art in Heaven, or God spoke these words, etc. even in this they lie, for in their hearts they think there is no God at all: or if with their hearts they believe, and with their tongues confess that there is a God, at least by their works they deny him, and the power of his word. So that all the difference between them, and very Infidels, is only this, the one are infidels in their hearts, the other are infidels in their lives, as Augustine pithily. And what's the reason they curse us, but this? They are the Devils best scholars, and of his highest Form; the language of Hell is so familiar unto them, that they speak not a word of our country language: And indeed, how should they speak the language of Canaan, to whom blasphemy is become the mother tongue? Secondly, they curse us because they cannot be suffered to kill us; for in heart and Gods account they are no better than murderers; nor will it be any rare thing at the day of Judgement, for Cursers to be indicted of murder: they would kill us, if they durst: they do kill, so fare as they can. I would be loath to trust his hands, that bannes me with his tongue. It is easy to guess how they would deal with us, if we were at their mercy. He that siniled on David in his throne, curseth him in his flight: Now his unsound and treacherous heart discovers itself in a tongue full of venom, a hand full of stones; and had not David been yet too strong for his impotent Subject, he had then breathed his last. Prosperous success hides many a false heart, as a drift of Snow covers a heap of dung: but when that white mantle melts, the filthy rottenness will soon appear. Neither is it any sin we commit, or offence we give them, that they Curse us. Who could have less deserved those curses, those aspersions, those stones, than David? Had Shimei been other than a dog, he had never so rudely barked at so harmless a passenger. That head deserved to be tongueless, that body to be headless, that thus blasphemed an Innocent, though he had been less than the Lords Anointed. Again, Why would they kill our bodies, but because they could not slay our souls? For it is soule-blood which the Serpent and his Seed thirst after, as I shall show afterward. But alas, if all their Curses and threats, all their aspersions and Antichristian slanders, could flout us out of the integrity of our devotion, when our forefathers feared not the flames, we were fearful cowards. As for their banning of us, we have learned from Solomon, That the causeless curse shall not come, Prov. 26.2. or at least, it shall not come where the curser meant it. Yea, the Psalmist tells us plainly, That though they curse, yet God will bless, Psalm, 109.28. And his blessing shall do us good, while their curses hurt none but themselves: for what saith the Holy Ghost in the same Psalm, speaking of the desperately wicked, whose brand is, that they love cursing. The words are these, As he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be fare from him. As he clothed himself with cursing, as with a raiment: so shall it come into his bowels like water, and like oil into his bones. Let it be unto him, as a garment to cover him, and for a girdle, wherewith he shall be always girded, ver. 17, 18, 19 Hear this all ye whose tongues run so fast on the Devil's errand, Ye loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly, if you persevere and go on. For if Christians be charged to bless their enemies; What will be their case, that curse their friends? Yea, if he which but curseth Satan, curseth his own soul, as it is, Eccles. 21.27. What doth he, that curseth the Saints and dear children of God? Surely, their curses shall bond back into their own breasts, as the stones which Shimei threw at David did rebound upon Shimei, and split his heart; yea, and at last knocked out his brains. Cursing mouths are like ill made Pieces, which while men discharge at others, recoil in splinters upon their own faces. Their words and wishes be but whirlwinds, which being breathen forth, return again to the same place; Cursed be he that curseth thee, Gen. 27.29. Yea, he shall be cursed with a witness, for even Christ, which came to save the World, shall say unto them at the last day, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41. Where they shall do nothing but curse for evermore, Revel. 16.11.21. And indeed, Who should go to Hell, if cursers should be left out? Wherefore let all those learn to bless, that look to be heirs of the Blessing. 10. It is their use to threaten the religious, as all the men of Sodom threatened just Lot, that they would deal worse with him then with the Angels, Gen. 19.9. Jehoram, Elisha, saying, God do so to me, and more also if the head of Elisha shall stand on him this day, 2 Kings 6.31. And thus Paul, before his conversion, breathed out threaten and slaughter against the Disciples, Acts 9.1, 2. It were no living for godly men, if their hands were allowed to be as bloody as their hearts. But men and Devils are under the restraint of the Almighty. Neither are their words more swelling, or their designs more lavish, than their achievements be vain, and their execution short. Benhadad sends great words unto the King of Israel, as if it were nothing to conquer him: but stay the proof, Benhadad flies, and Israel pursues. Commonly they that least can do, best cavil, can and make the greatest flourish. However, it is well for the innocent, that wicked men cannot keep their own counsels as God fetcheth their thoughts out of their own mouths, many times, even against their wills, for the good of his Children; as we may see in Esau, when he purposed the death of Jacob; and in Saul, touching David; and in Jezabell, touching Elisha; whose threats did preserve them, whom they meant to kill. The wisdom and power of God could have found evasions for his Prophets, with their enemy's greatest secrecy: but now they need no other means of rescue, than their own lips. And it is a mercy (deserving thanks) from God, that the lightning of anger in a cruel man's eyes, gives us warning of the thunderbolt in his hand. But this concerns us only, when we are threatened by the potent: in other cases, our best way will be to stand it out: for many a foe hath spoken bravely, who in the push hath made more use of his heels, then of his hands: their threats being but like a boy's squib, that only flashes, and cracks, and stinks, but is nothing. 11. It is their manner by subtlety to undermine the godly in talk, that they may betray them, as Saul caused his servants to undermine David by flattery, thereby to work his confusion, 1 Sam. 18.17. And again, vers. 21.25. thus those false Prophets, and other enemies of the truth undermined Jeremiah, seeking every way to destroy him, Jer. 18.18. to the end of the Chap. And thus certain of the Synagogue sought to undermine Steven, that so they might have matter whereby to inform the Council against him, Acts 6.9, 10. Their chief Principle is that of Lysander's, Where the Lion's skin will not suffice, we must add a scantling of the Foxes. Whereupon, as intelligencers for Statesmen, mingle themselves with all companies, but use their best art to keep themselves concealed: so do these, you may travel with such an one as fare as the Indies; and yet find the way into his heart a farther journey. For as High-way-men, lighting into true meaning company by the way, can talk of sincere dealing, and uprightness, against robbery and oppression, to take off suspicion, till they spy their opportunity: so will they have semblances of religion, pretend great love; yea, perhaps do you a real courtesy; but with the same intent that Saul gave Michall to David, which was only to ensnare him. Like Fowlers and Anglers, when they mean to catch and snare us, they hid their nets, and cover their hooks with the pleasing baits of flattery, setting a sunshine countenance upon cloudy thoughts: Yea, when they intent to murder, then speak they fairest; when deadly malice dives deepest into their hearts, than the smoothest words float in their mouths, as no faces look lovelyer than the painted. Now this kind of undermining they have borrowed from Satan, that old Serpent, and arch-politician, who in the beginning useth this compliment to our first Parents, Ye shall be as gods: when his drift was, to have them devils, Gen. 3.5. Yea, he sets them on work, who never ceaseth, either by himself or by his servants to tempt and undermine the people of God, 1 Pet. 5.8. especially at such times, as they are, or should be addressing themselves to some notable works in performing the will of God, as we may see, Jeremiah 1.6. Ezek. 3.14, 15. Nehem. 2.19. & 4.8. & 6.5, 6, 7, 10. Acts 6.9, 10. Matth. 4.1. But beware we trust them not, for these Hypocrites never wound so deadly, as when they stroke us with a silken hand; being like the mistaken lantern in Eighty eight; for under pretence of guiding, they will draw us into hazard and loss among our enemies; and whosoever puts confidence in their words, shall find them to resemble sinking floors, which will then fail us, when our weight is on them. And so much of the Verbal properties of this enmity. Qu. In the last place what are the Actual Properties? Answ. Theirdly, wicked men actually manifest their enmity against the Religious in seven particulars. First, by gesture, as Goliath against David, when he looked upon him with a disdainful countenance, 1 Sam. 17.42. Which is a kind of brow-beating; and other wicked ones, who made mows, and nodded the head at him, Psalm. 22.7. Gaped upon him with their mouths, as ramping and roaring Lions, verse. 13. Guashed shaked their heads at him, Psal. 109.25. Thus Job complains, That his enemies opened their mouths against him, Job. 16.10. And Isaiah, that the scoffing Idolaters gaped and thrust out their tongues against the godly, in his time, Isay 57.3, 4. And the Labourers in the Parable are said to have an evilleye against the Master of the Vineyard, because he was good, Matth. 20.15. Many will speak, that dare not strike; and some will make mouths, that fear to speak. Now this of gesture is a silent foe; yet upon inquisition made, I find none more guilty of the Serpent's enmity, than he, who speaks with his brow, and striketh with his eyes; who because his tongue cannot justly condemn a man, he will leave him suspected of ill by silence, or some disdainful gesture: For, as his Majesty said most aptly and elegantly, As the tongue speaketh to the ear; so the gesture speaketh to the eye. And though such an one be silent for want of words, yet he is not so for want of malice, even scoffs and nicknames, slander and cursing sticks in his teeth, and only dares not freely come forth, because he is guilty of his own faultiness: and were he not a monstrous coward, not daring to speak or act for fear of Justice, there would be no dealing with him: Yet bad as he is, being dumb, I find him uncapable of a verdict, and so dismiss him to lead the Van, which is both a punishment to himself and those that follow. 2. It is their manner to withstand and contrary the doctrine which they are commanded by God to deliver. Thus Zidkiah the false Prophet withstood and contraried Michaiaes' doctrine, 1 Kings 22.24. The Priests, Prophets, and all the people, jeremiah's, saying, Why hast thou prophesied in the name of the Lord, that this house shall be like Shilo, and this City shall be desolate, and without an inhabitant? Jer. 26.8, 9 And thus Elimas' the Sorcerer withstood and contraried Paul and Barnabas in their preaching, Acts 13.8. And this is still the manner of wicked men (being better acquainted with wrangling then reasoning, and deeper in love with strife than truth) even to cavil against the good word of God, and oppose the messenger, and what they cannot maintain by reason, a feminine testiness shall outwrangle. These night-birds know right well, that where the Sun shines, there is small place for them to appear: whence the Ministers preaching is as great a vexation to them, as their conversation is to him: and in case he hath a fire in his tongne kindled with a coal from the Altar, they have a sea of water in their hearts to quench it. But if some one be more specially gifted in convincing of sin, he is sure to have triple opposition, if he molest Satan, and dispossess him of his strong holds, Satan will molest him with a powder; all the drunkards in that Parish shall fall about such a Ministers ears; Yea, perhaps some neighbour Ministers that pretend gravity and good will to God, shall more than set them on: for virtue fares hardest oftentimes from such as should uphold her. Thus Satan and his instruments deal like our Pirates, who will set upon rich laden ships, but pass by those that are empty. Nor are they to be appeased after they have once begun, for that which rashness and folly have brought forth, pride afterwards and contumacy shall maintain to the last gasp. Usually an ill cause once undertaken, shall be maintained, though with blood. Nay, rather than want cause, they will now hate such a Minister, because they have formerly hurt him: as many husbands hate their wives, only because themselves have wronged them, or at least love them the less for their own faults: all which they will defend with their tongues, though they condemn it with their consciences. Which men are like those wicked Jews, Acts 13.45. who would neither believe the doctrine which Paul preached, nor abide that the Gentiles should be brought to the Faith of Christ: For they not only forbear to hear such a Minister themselves, but will dehort all their familiars: In imitation of the high Priests, Scribes, and Pharisees, who in their own opinion were too good, too wise, too holy to receive Christ into their company; and, not content to sequester themselves from Christ, they disdained also that he should be conversant with Publicans and sinners. Pride was ever envious and contumelious, thinking she adds so much to her own reputation, as she detracts from others: and indeed the twinkling stars at the approach of the Sun lose their light, and after regain it not, until darkness be upon the deep: Yea, the whiter the Swan is, the more black is the Crow that's by her. 3. They will combine themselves together, and say devillsh plots to destroy the godly, as the new King of Egypt with his people did against the children of Israel, when they perceived them to multiply so fast, Exod. 1.9.10. Thus the hundred and twenty Governors combined together to work daniel's overthrow Dan. 6. And thus Demetrius the Silver-smith, and the rest of the craftsmen, which made gain by the silver Temples of Diana, combined themselves together, to conspire the death of Paul's companions, Acts 19 And when Paul was rescued by Lysias, the next day there were more than forty of the Jews, which bond themselves by a curse, saying, They would neither eat nor drink, till they had killed Paul; in which conspiracy, the chief Priests and Elders were likewise assistants, Act. 23.10.14. The Apostle saith, If God be on our side, who can be against us? But St. Chrysostom, in opening of those words, saith, Nay rather, Who is not against us, if God be with us? For, they cast their heads together, saith David, with one consent, and are confederate against God and his secret ones, imagining crafty counsel against them, saying, come, let us rout them out, etc. Psal. 83.3.4, 5. How wicked men agree in persecuting the truth, and professors thereof, we may see, Acts 4.26, 27. and Mark 14. where even old Annas, and that wicked bench of gray-headed Scribes and Elders, are content to break their sleep to do mischief, and make noon of midnight. As for the manner of their consultations, they are lively expressed by the Author of the book of Wisdom, who bringeth them in, saying thus, one to another, Come, let us lie in wait for the righteous, because he is not for our turn, but is clean contrary to our do: be upbradeth us with our offending the Law: he was made to reprove our thoughts; it grieveth us also to look upon him, for his life is not like other men's, his ways are of another fashion, he vaunteth to have the knowledge of God, and counteth us as bastards: he withdraweth himself from our ways as from filthiness; he commendeth the latter end of the just, and boasteth that God is his Father. Wherefore let us see if his works be true; let us prove and examine him with rebukes and torments; let us condemn him to a shameful death. And then gives the reason: Such things do they imagine, for their own wickedness hath blinded them, and they do not understand the mysteries of God, neither hope for the reward of righteousness, nor can discern the honour of the souls which are faultless, Wisd. 2.12. to 23. Qu. I, But what have they whereupon to ground their accusations? For the religious man's life is commonly like Paul's, Philip. 3.6. unrebukeable, and he walketh in all the commandments and ordinances of the Law, without reproof, as Zachary and Elizabeth did, Luke 1.6. Answ. He that studies quarrels will easily find occasion. When the Governors were resolved that Daniel should die, they soon found pretences: As suppose it be a private Christian, they will lie in wait to find faults in him, and turn good into evil, and are of so prying an observation, that they will look farther into his actions, than the best man would willingly have them search. But being disappointed of their hopes, hear what they say, We shall not find an accusation against him, he is so faithful, except we find it concerning the law of his God, Dan. 6.5. And his punctual obedience to God's Laws, and sticking close to the Word of truth, shall serve for a need. Or secondly, If he be a Minister, they will assemble together to hear him pray and preach, that so they may catch something out of his mouth, whereof they may accuse him, as the Scribes and Pharisees dealt with our Saviour, Luke 11.54. And those Gòvernours with Daniel, wherein he shall not be able to speak so warily, but they will find matter enough to ensnare him, as the words shall be wrested, though indeed, to have a great audience only shall be made crime enough: you know when the Jews saw that a great company were at Paul's Sermon, they were filled with envy, and fell to contradiction and blasphemy: Acts 13.45. And the high Priests and Pharisees, when our Saviour was so flocked after said among themselves: perceive ye not, behold the World goeth after him, and if we let him thus alone, all men will believe in him, John 11.48. & 12.19. they were like the dog in the manger, that will neither eat Hay himself, nor suffer the Horse; yet they had a reason for it as these have: Rome thinks that the Gospel's rising, must needs be her falling, as when the day comes, the night must end. Indeed, opinion makes them coin that for a reason, which others will not assent unto: Yea, what is truth to these men, is error to others more wise. And when once he is questioned, every one, like Jael to Sizera, will drive a nail, to keep him from rising again. O the wicked minds that many go to Church withal, and the great dangers that Ministers are liable unto, did not God mightily support them! many of their hearers being like that Lawyer, which stood up to tempt Christ; for they come not to be taught by him but to catch him. But what saith David? Though they have conceived mischief, and do travel with wickedness, yet they shall bring forth a lie, Psal. 7.14. For the Lord breaketh their counsels, and bringeth their devices to naught, Psal. 33.10. Yea, while the ungodly are whetting a knife to cut our throats, God is whetting a sword to cut their throats. Shall the powder think to blow up the house, and scape itself from burning? No, it is a true rule, that of evil premises doth not follow a good conclusion, but from evil seeds come evil plants. 4. They are very prone to imprison the godly, cause or no cause, As Ahab commanded Michaiah to be put into the prison house, and fed with the bread of affliction and with the water of affliction, 1 Kings 22.27. Thus the malicious Priests procured Jeremiah to be shut up in prison, Jer. 36.5. And thus our Saviour showing what entertainment the faithful should find in the World, foretelleth that wicked men shall lay hands on them, and deliver them up to the assemblies, and into prisons, bring them before Kings and Rulers, for his name's sake, Luke 21.12. As John Baptist, Peter, Paul, and many other of the Apostles, were put into the common prison by Herod, and the Synod of Priests, when they preached in Christ's Name, Acts 5.18. & 12.4 & 4.3. & 22.25. & 28.17. And 2 Cor. 11.23: And I'll warrant you, the common people were more glad of the Church's loss herein, than they would have been of their own gain. But why into prison? Why not unto death? No thanks to Satan, nor his seed, they would destroy all. Yea, Why are not our Sanctuaries turned into Shambles, and our beds made to swim with our bloods, but that the God of Israel hath crossed the confederacy of Balaak, and there wickedness doth not prosper, their studies are the plots of our ruin, and the best they intent, is the destructions and overthrough of Religion, or the religious, or both. Again, Why these, and a thousand more in all ages shut up in prison? What was their delinquency? Even this, They were too good, too holy to be endured. What was it but joseph's goodness, that brought him to the stocks and Irons? And so of Michaiah, Jeremiah, the Apostles, and all the Saints in succeeding ages. And to speak truly, this is a deep point of policy in our adversaries: for when all their arguments fail, by this means they get the better, and withal prevent further dispute. In the midst of their anger they this discretion, Stand not to argue, lest thou be overcome, and let the accused plead what he can for his own innocence: the Wolf would answer the Lamb, Indeed thy cause is better than mine, but my teeth are better than thine, I will devour thee: So the Devil puts off the Fox, and puts on the Lyon. Again, we know the M●one hath so much the less light, by how much it is nearer the Sun; yea, so long as the Sun shines above the Horizon, the Moon is scarcely seen. And we use to say of Homer, that the dazzling beams of his Sun makes all other Poets, like little stars, lose their light. This made Dionysius, when he could not equal Philoxenus in poetry, nor match Plato in discourse, condemn the one to the stone-quarries, and sell the other as a slave into the I'll of Agina. And out of like consideration, have the wicked always dealt with the godly, even as Julian the Apostate did by our Saviour, who took down his Image in contempt, that he might set up his own in the same place, and have the people worship it, which he knew they would never do, so long as the other was reverenced. 5. They often manifest their enmity against the religious by striking them, as Zidkiah, the false Prophet, strooke Michayah on the cheek, 1 King. 22.24. thus Pasher strooke Jeremiah, jer. 20.2. And the Princes also, Chap. 37.15. And thus Ananias the high Priest caused Paul to be smitten on the mouth, Acts 23.2. and the jews whipped him five times with forty stripes save one, and others beat him with rods, 2 Cor. 11.23.24.25. And thus our rough adversaries of Rome stopped our Martyr's mouths, and refuted them, not with reasons, nor by Law (for the Law hath no power to strike the virtuous) but with fists. When Politician's Rhetoric fails, Carters Logic must do the fear. Their arguments are all Steel and Iron, they speak daggers points: As joab discoursed with Amaza in the 5th Rib. So Zedikiah disputed with the Prophet a word and a blow; yea, a blow without a word; for he smote him first, and spoke to him afterwards. Every false Prophet is like julius the second, who threw Saint Peter's keys into the river Tiber, protesting, that thenceforth he would use and help himself with Saint Paul's sword. And in case they cannot have their wills, they resemble Achilles, who is feigned to eat his own heart, because he might not be suffered to fight. 6. It is usual with them to hurt and maim the godly: as the whole Congregation of the Children of Israel would have served those true hearted Spies, for seeking to appease the tumult, and speaking well of the land of Canaan, had not the glory of the Lord appeared in the Tabernacle of the Congregation, Numb. 14.10. Thus the Philistims put out Sampsons' eyes, when they had bound him, Indg. 16.21. and thus the jews of Antiochia and Iconium hurt Paul, when they stoned him, and drew him out of the City, supposing he had been dead, Act. 14.19. Neither have succeeding ages wanted Alexander's, who have done much hurt to God's people: for not seldom when reason and railing failed, have they come to ploughman's Logic, Gunpowder arguments, open violence, taking up swords to strike, or stones to cast at us, though they incur by it the danger of the Law. Whereas religion makes wild beasts civil; Atheism, and Impiety makes of wise men beasts and fools. How many have been known, like him in Aesop, who willingly lost one eye, that his fellow might lose both? Yea, whereas the drift of such an one's preaching, in case he be a minister, is to make them like him, in whose name they preach: contrarily, the very word of God, by accident, makes them degenerate into stocks and stones: for hearing but their sins laid open, and the judgement due thereunto, they become so stupid and insensible of reason, that now, maugre all admonition, the quarrel must end in blood: Yea, away with such a fellow from the earth, for it is not meet that he should live, Acts 22.22. 7. And lastly, It is their manner out of Enmity to slay the godly, as Doeg slew Ahimeleck and the rest of the Priests, even fourscore and five persons, and Nob the City of Priests, whom he smote with the edge of the sword, both man and woman, child and suckling, at saul's command, 1 Sam. 22.19. Thus Jezabell slew all the Prophets of the Lord she could find, 1 Kings 18.4. And Herod, all the male children that were in Bethlehem, and all the coasts thereof, from two years old and under, that he might make sure work with Christ, Mat. 2.16. And thus the inhabitants of Jerusalem, God's own people chosen out of all the World, used to make such havoc of their own Prophets, that our Saviour bemoaning her case, cryeth out, O Jerusalem, Jerusalem, which killest the Prophets, and stonest them which are sent unto thee, etc. Matthew 23.37. And thus it fares with the Saints and servants of God at this day, in such places where wicked men may have their wills. Whereas those Romish Doctors are appointed for the saving of many, they are all for destruction: like rash Empirics, they can cure no way, but by letting of blood; and hereupon they turn their Massing into massacring; the School into a Camp; Arguments, into Arms; teaching all their Proselytes dismal conclusions: as it hath been no rare thing, for some of their Priests in Queen Mary's reign, when in arguments they have found the weakness of their pens to fall to their penknives: In stead of arguments, they take up arms; and in stead of zeal and the spiritual word, they use fire and the sword; yea, treasons, are their best reasons; the Spanish Inquisition, is their Grammar; fire and faggot their rhetoric; Fleet and fetters, their Logic; the Canons roar, their music; poisoning, their physic; Yea, their very building of the Church, is by blowing up of commonwealths; and in stead of fight for God, they fight against God and his Lieutenant. And if at this day they catch but a Protestant in their net, it is a miracle if ever he escapes death, without making shipwreck of faith and a good conscience. For if we will not obey them rather than God, they have a Law by which men ought to die, a law like Draco's, written with blood, and sealed with death. Of which their savage proceeding, there are many reasons to be rendered. First, they must do the works of their Father the Devil: he is a murderer, and so his children are given to blood, John 8.44. Secondly, that their deeds of darkness may not come to light. Vriah must be put to death, lest David's adultery be discovered, and himself disgraced. A living Cur you know, will do more harm than a dead Lion: And it is a sure rule, that of Eggs fried in the pan come no ill Chickens. Thirdly, the wicked through malice seek by all means to cut off the godly, because their sinful and wicked lives are reproved by their godly conversation: neither can they follow their sins so freely as they would, nor so quietly, without detection or check. Now if Abel's good works reprove Cain's evil deeds, let Cain but take away the cause, kill Abel, and the effect shall not follow. Fourthly, whereas the godly are too hard for them in disputing: take Steven for an instance: they will be even with him, by casting of stones, stop his mouth with brickbats, fetch arguments from the Shambles; and this they are sure will do, when all other hopes and helps fail. So they make their party good, if not with arguments of reason, yet with arguments of steel, and Iron. But this is a very hard way of confuting. Fifthly, their glory and credit with the World is eclipsed, by suffering these which excel in virtue. This made Adrian and Nero to kill all such as eclipsed their glory by any demerit: and Mercine, you know, was murdered of her fellows, because she did excel the rest in beauty. Thus Herod, thought he could not be King, if Christ should reign. Yea, as though he had been of the race of the Ottomans, he thought he could not reign, except the first thing he did, he killed all the males in Bethlehem, from two years old and under: And the Pharisees that they should be despised, if Christ were regarded. And so much of the Actual properties of this Enmity. Qu. In how many of these kinds did our Saviour himself suffer (whose example hitherto you have omitted) in his own person of the Jews, his Country men and kinsfolk; yea, of the chief Priests, Scribes and Pharisees, who were teachers and expounders of the Law, and which sat in Moses Chair? An. In every one of the 22. for as touching the Mental Properties. 1 They Envied him, Matth. 26.15. 2 They Contemned him, Matth. 12.24. & 13.55. 3 They Rejoiced at him in his misery and distress, Mat. 27.29. 4 They Hated him, john 7.7. 2. Touching the Verbal. 1 They Murmured against him, Luke 15.2. 2 They Misconstrued his actions & intentions, Mat. 11. ●9. 3 They Carried tales of him, Mat. 12.14. 4 They Gave devilish counsel against him, Mat. 27.20. 5 They Scoffed at him, Matth. 27.42. 6 They Nicknamed him, Matth. 13.55. 7 They Railed on him, Luke 23.39. 8 They Slandered him, Matth. 28.13. 9 They Cursed him, Gal. 3.13. 10 They Threatened him, john 11.53. 11 They Undermined him in talk, that they might accuse him, Matth. 22.15. 3. Touching the Actual. 1 They Used disdainful gestures before him, Mat. 27.29.39 2 They Withstood and contraryed his Doctrine, Luke 5.21. Mat. 9.34. 3 They Combined together and laid Plots to destroy him, Mat. 12.14. 4 They took him prisoner, Mat. 26.57. 5 They Smote him, Luke 22.64. 6 They Hurt and wounded him, Mat. 27.29. john 19 34. 7 They Put him to death, even that cursed death of the Cross, Matth. 27.35. That the Scriptures might be fulfilled which saith, And thou shalt bruise his heel; for all that he suffered was but in his Humanity, and so no more than the bruising of his heel. And why all this? Not for any evil they found in him; for their own words are, He hath done all things well, Mark 7.37. He hath done, such was his power; all things, such was his wisdom; well, such was his goodness: and yet crucified, and abused every way he must be. It was indeed for his zeal, purity and holiness, and because his life and practice was clean contrary to theirs, his Doctrine too powerful and pure for such carnal hearts to embrace or endure. So that it is plain, and all men may see, who are not dead in sense, how it would far with us, might our enemies, the same Seed of the Serpent have their wills. Qu. What uses may this serve for, which hath been spoken touching the properties of this enmity, and our Saviour's suffering? An. First, by this taste of its fruits learn we to detest them all. Secondly, it may serve to inform every man, whether he be of the Serpent's seed, a child of the Devil, as he came into the world, or regenerate, and so become of the woman's Seed, a child of God and member of Christ: for as our Saviour saith, speaking of false Prophets, By their fruits ye shall know them: so I of the seed of the Serpent, and children of the Devil, By these 22. fruits of enmity you shall know them, aswell as you shall know the life by breathing, or the day by its light. Wherefore all ye that read, reflect and cast your eyes on these examples, which are such lively emblems and representations of yourselves, if you be the Sepents seed, and yet in your sins. Yea, let it make you tremble; for know assuredly, that if this spawn of enmity, formerly spoken of, remain in you; if any of these ways you persecure Christ in his members, or but hate the good, because they will not be so evil as you are, you have not cast off this serpentine quality, which you drew from the loins of old Adam; but it is an infallible sign, that you are of the Serpent's seed, children of the Devil, enemies to God, and all goodness, the brethren of Cain, yea, Cain himself in another person, and without repentance, your portion shall be with Cain, and the rest of that cursed crew. On the other side, doth any conscionable Christian find himself hated and persecuted by ungodly men for welldoing, for Christ's sake, for Religion and for righteousness sake? Let him be comforted; for it is a manifest sign, and a notable strong evidence, that he is of the Woman's Seed, regenerate and borne a new, the child of God, a member of Christ's mystical body, and an heir of eternal life. Thirdly, these examples being written to admonish us, upon whom the ends of the world are come, may inform the godly what they are to expect from the world: Shall any hope to be free from suffering, or think it a strange thing, when he doth suffer for well doing, when our Saviour- Christ himself suffered so much as he did, being the only begotten Son of God, full of grace and truth? No, the Disciple is not above his Master, nor the servant above his Lord: If they have persecuted Christ, they will persecute you also, John 15.20. If they have called the Master of the house Beelzebub, how much more them of his household? Mat. 10.25. Yea, senseless were it once to think, that the same enmity which spared not to strike at the Head, will forbear the weakest and remotest limb. Wherefore arm thou us, O God, with an expectation of that evil which we cannot avoid, yea, make thou us as strong as Satan and his instruments are malicious, and then let them do their worst. And so much of the kinds and properties of his enmity. The Causes. Qu. What are the Causes why wicked and ungodly men thus hate and persecute the religious? Answ. They are so many, that the time would be too short, or this Treatise too long, if I should speak of every one, yea, or relate half of what is requisite to to be spoken of each; for they require whole Volumes, besides instructions, if they exceed, are wont, as nails to drive out one another. Qu. Then select out the principal, I mean, such as in regard of our edification, are most behooveful for us to know. And lest the pages should still grow, as fish, into a multitude, garble your notions, and give us only the marrow of the matter. Answ. The Causes best deserving our discovery, and the world's notice, I take to be Eleven: First, a main Cause why wicked men hate and persecute the godly, is the contrariety of their natures. Qu. How contrary are they? Answ. As contrary and opposite one to the other, as are God and the Devil: for the one are Children of God, 2 Cor. 6.18. Gal. 3.26. Joh. 1.12. And partake of the Divine Nature, 2 Pet. 1.4. Being begotten, james 1.18. And borne a new of God, Joh. 1.13. 1 Joh. 3.9. by the immortal seed of the word, james 1.18. And the spirits powerful working with it, joh. 3.5.8. whereby they are become like God in holiness, 1 Pet. 1.15. And not children only, but heirs also, even the heirs of God, and heirs annexed with Christ, Rom. 8.17▪ being his brethren, Rom. 8.29. Members of his body, 1 Cor. 12.27. Bone of his bone, and flesh of his flesh, Ephes. 5.30. having his Spirit dwelling in them, Rom. 8.9. to witness with their spirits, that they are the children of God, verse. 16. And being Temples of the Holy Ghost, 1 Cor. 6.19. And the other are the Seed of the Serpent, and children of the Devil, and so partake of his nature, 1 joh. 3.8.10.12.14. Act. 13.10. joh. 6.70. and 8.44. and 14.30. and 16.11. Matth. 13.38.39. 2 Cor. 4.4. 2 Tim. 1.26. Gen. 3.15. and 5.3. Ephes. 2.1. to the end, and 5.14. 1 Cor. 15.22. Rom. 5.12.18. Titus 3.3. to 8. 1 Pet. 2.9.10.25. Joh. 3.3.5.6. which being so, they must needs be very contrary, and if contrary, no marvel they should so ill agree, although God had not proclaimed an enmity between them. For there can be no amity, where there is no sympathy; No reconciling of the Wolf and the Lamb; the winds and the sea; No neighbourhood, no alliance, no conjunction is able to make the cursed seed of the Serpent, and the blessed seed of the Women ever agree: For fire and water, light and darkness, heaven and hell are not more contrary. One blood, one belly, one house, one education could never make Cain and Abel accord, jacob and Esau, Isaac and Ishmael at one. Yea, though they be man and wife, parent and child, yet if they be not like, they will not like, 2 Cor. 6.14.15. And indeed, what is the corporal sympathy to the spiritual antipathy? Can there be such a parity between the parent and the child, the husband and the wife, as there is a disparity between God and Satan? No certainly. A wicked man can agree with all that are wicked, be they Papists, or Turks, or Atheists, profane and lose persons, civil or moral men, for all these agree with him in blindness and darkness: as who feels the smart of their tongues, or hands? not the Idolater or vile person, not the professed Atheist, the Canker fretting Arminian, or state betraying Jesuit: For with all these they are hail fellow well met. But with sincere Christians and Practisers of piety, he can never agree: the religious shall be sure of opposition, because their light is contrary to his darkness; grace in the one is a secret disgrace to the other. Yea, let wicked men be at never so much odds one with another, yet they will concur and join against the godly. As for example, Edom and Ishmael, Moab and the H●garens, Gebal and Ammon, Ammaleck and the Philistims, the men of Tyre and Assur had each several gods; yet all conspired against the true God, Psal. 83.5. to 9 Manasses against Ephraim, and Ephraim against Manasses; but both against Juda. Herod and Pilate two enemies, will agree, so it be against Christ: they will fall in one with another, to fall out with God. The Saduces, Pharisees, and Heredians 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, Alexandrions, Cilicians and Asians, differ they never so much, will join in dispute against Steeven, Acts 6.9. Herod neither loved the Jews, nor the Jews Herod; yet both are agreed to vex the Church. I cannot think of a fit emblem of a natural man, than Lime, which agreeth well with all things that are dry and of its own nature; but meeting with water, a thing directly opposite, it breaks, burns, swells, smokes, crackles, skips and scatters: so nature will give a man leave to be any thing, save a sound Christian, and agree with all others, be their conditions never so contrary, provided they agree in the main, are all seed of the same Serpent. But let the natural man meet with one that is spiritual, they agree like heat and cold; if one stays, the other flies; or if both stay, they agree like two poisons in one stomach, the one being ever sick of the other, be they never so near allied. As how many a wife is so much the more hated, because a zealous wife? How many a child less beloved, because a religious child? How many a servant less respected, because a godly servant? And no marvel; for though they dwell in the same house, yet they belong to two several kingdoms; and albeit they both remain on earth, yet they are governed by two several laws, the ones burguship being in Heaven, Phil. 3.20. And the other, being a denizon, belonging to Hell: as Irishmen are dwellers in Ireland, but denizens of England; and governed by the Statutes of this kingdom. Neither is this of theirs an ordinary hatred, but the most bitter, exorbitant, unlimited, & unplacable of all others. No such concord, no such discord, saith one of the learned, as that which proceeds from Religion. My name, saith Luther, is more odious unto them, than any thief, or murderer: as Christ was more detestable to the jews than Barrabas. Behold, saith David, mine enemies, for they are many, and they hate me with a cruel battered, Psal. 25.19. yea, so cruel, that it makes their teeth gnash, and their hearts burst again, Act. 7.54. which made the Truth's aduersaries give Saint Paul stripes above measure, 2 Cor, 11.2, 3. And the Heathen Emperors to devise such cruel tortures, for all those which but professed themselves Christians. Yea, agreement in some points, when there are differences in the main, does but advance hatred the more: Witness the Reign of Queen Mary, and the Butchery over all France of above two hundred thousand Protestants; besides the many thousands of late years: Yea, ask from East to West, from one Pole to the other; search all Records under Heaven, if ever there was the like of the intended Powder-Plot. You cannot anger a wicked man worse, than to do well: Ye, he hates you more bitterly for this, and the credit you gain thereby, than if you had cheated him of his Patrimony, with your own discredit. But that there is no hatred so virulent and bitter, as that which is occasioned by virtuous living, and professing of CHRIST'S Name, our Saviour Himself proves copiously, Matthew 10. Luke 21. Quest. Wherein consists their unlikeness and contrariety? Answ. Chief in four particulars; thou hindeed there be more differences between the Children of God and the children of the Devil, than there are between men and beasts. First, they exceedingly differ in their judgements touching Wifedom, 1 Cor. 1.18.20, 23. and ●, 14. and 4.10. Luke 6.27. to 36. Acts 26.24. Wisd. 5.4. Gen. 41.8. job 5.13. Proverbs 28.11. jerem. 4.22. 1 Cor. 3.19. Exodus 1.10. joshua 9.4. Titus 3.9. Proverbs 10. verse 18. Rom. 16. ver. 19 Happiness, Luke 6.26. and 8.13. james 4.4. Mark 16, 16. john 3.16, 18. and 8.34, 36. Romans 6.16, 18.22. Psal. 2.3, 4. and 10.3. and 12.4. 2 Tim. 2.26. Mal. 3.15. Revel. 3.17. 1 Thes. 5.3. Fortitude, Prov. 28.1, 2. Rev. 13.6, 7. and 12, 13, 17. Mar. 13.9. Acts 7.52. Matth. 10.28. Galathians 4.29. john 16.2. Sin, Luke 16.15. Prov. 13.19. Mark 7.5, 11, 12.13. Luke 7.33, 34. Matth. 7.14. 1 Peter 4.18. Psalm. 35.13.16 Holiness, Acts 26.9. Exo. 8 26. 1 Cor. 4.10. and 2.14 Pro. 13.19. Psal. 14.1. jer. 44.16. to 1●. Yea, they are of a reprobate judgement touching actions and persons, say 5.20. and so speak, thinks and do all by contraries, like Helioga●●● who wore shoes of Gold, and Rings of Leather, or the Blackmoores who judge of beauty by contraries. Wherefore read their words as Scholars do Hebrew, backward, and you have the meaning: for instance do they call thee Puritan as nothing more frequent in their mouths, understand by it Saint for a Christian indeed (as thou art) is a Puritan in the devil's language and a Christian in name only (as such an one is) is an Atheist in God's language. Secondly, They no less differ in their Passion● and affections of Love, Psal. 119.57, 72. and 17, 14. Fear, Prov. 28.1, 2. 1 Tim. 4.1. Rom. 2.14 15. Anger, Acts 7.52. to 60. and 5.30. to 34. Prov. 12.10. Rev. 18.19, 20. joy, 1 Pet. 2.7, 8. joh 3.15. Matth. 11.19. And the like, which for brevity's sake I forbear. Thirdly, they differ no less in Practice, and this breeds many quarrels: as what more common, than for all sorts and kinds of men to hate, scorn, persecute, reproach, revile, accuse slander and condemn the Religious, because their own works are evil and wicked, and the others good, holy, and righteous. Wherefore slew Cain his brother, saith Saint john, but because his own Works were evil, and his brothe●s good? 1 john 3.12. Why was Joseph accused of h●s Mistreffe for an Adulterer, and thereupon committed to prison, but because he would not be an Adulterer like her? Genesis 39 Yea, it was his particoloured Coat, composed of all kinds of graces and blessings that formerly procured his brethren's hate. And what is it that Jobs Wife expostulates with him about, but his integrity? As if she took it ill, that he took it no worse: his patience made her impatient. Wherefore was holy David, as himself complains, almost in every Psalm, Had in derision, hated, slandered, reviled, contemned and made a proverb and song of the drunkards, and other wicked men which sat in the gate, but because he follewed the things which were good and pleasing unto God, and in him put his trust? Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. And lastly (for I might be endless in the prosecution of this) Why were all the just, in Solomon's time, had in abominations and mocked of the wicked, but because they were upright in their way, and holy in their conversation, Prov, 29.27. Or those numberless Martyrs, whose souls Saint john saw under the Altar (Revel. 6.9.) killed, but for the Word of God, and for the testimony which they maintained? And the Master himself, not for any evil as themselves are forced to confess, Mark 7.37. which examples sufficiently prove; that all wicked men are like the women of Lemnos, who when they had every one slain their husbands and kinsmen, exiled Hypsipyle the King's daughter, for that she alone saved her Father alive. That great Dragon the Devil, and these his Subjects, make war and are wroth with none but the Woman, and the remnant of her Seed, which keep the Commandments of God and have the testimony of jesus Christ, Revel. 12.17. But to apply this to ourselves. I would feign know, whether the power of godliness, the sincere profession of the name of Christ, according to the Vow which we made in Baptism, all kind of purity and holiness, doth not live in persecution amongst us, as Protestants do in Spain? Is it not a capital crime to be virtuous? Is not the name of an honest man, who makes conscience of his ways, grown odious? Is not circumspect walking, the zeal of God's glory in promoting the best things, frequent hearing of Sermons, singing of Psalms, holy conference, brotherly admonition, etc. counted a vice, and that vice called Puritanisme? And must not he who is called a Puritan, be derided, hated, persecuted, slandered and laughed to scorn? how many may complain with jeremy, that because they live a godly life themselves, and call upon others to do the same, they are cursed of every one, and counted contentious? jer. 15.10. Yea, let but a spark of fervent devotion break cut in a Family, all the rest are up in clamours; as when Bells ring disorderly, every man is ready with his bucket to quench the fire; disgraced he must be for a Puritan, but only by Laodiceans. Indifferency strives to dash zeal out of countenance, The reason is, wheresoever Christ comes, there will be opposition. When Christ was borne, all jerusalem was troubled, and Herod cut the throats of all the children in Bethlehem: so when Christ is borne in any man, the soul is in an uproar, and Satan with his iustruments are ready to kill in him every good motion, though it be never so little a Babe. That which the Ancients did chief admire (goodness) we do most of all contemn: for is not the godly man more despised for his godliness, than the wicked for his wickedness? Are not the members of Christ more hated, and worse entreated by us, than the limbs of the Devil? What suppressing and disgracing is there of Hells, and Rome's chiefest adversaries, under the aspersion and pretence of Puritanisme. Whereas if the same men, would but bare them company in their sins, be drunk, swear, temporise, contemn holiness, misspend their time, haunt Playhouses and Taverns, play the good fellows, and do as the rest do, they should have the approbation and good word of the greatest number; yea, if they would not be precise in their actions, nor reprove others for their evil courses; if they would not speak against pluralities, non-resident, lazy and goodfellow Pastors, who either starve or quite neglect, or else misled their flocks; if they would but be profane and wicked, and make no bones of sin, their malice would cease, and we should not have a Puritan in all the world. As let me appeal from th' it tongues to their hearts, and from their mouths to their consciences, whether this be not the greatest cause of their quarrel, We refuse to pledge them in their wicked customs. For may not all see (saving such as the Prince of darkness hath blinded) that those, for the most part, whom the world speaks so basely of, are b●fore men, in respect of any scandalous offences or open crimes, unblameable, and may say with the Lamb, whom they follow, Which of you can rebuke me of sin, though with Paul, 1 Tim, 1.15. they think themselves the worst of sinners? And do not their adversaries know, that the men whom they term Puritans, are honester men, and more righteous than themselves, as Pharaoh was forced to confess touching Moses? Exod. 10.16, 17. And Saul touching David? 1 Sam. 26.21. yea, I know they are persuaded well of them, even when they speak most to the contrary, though I expect not they should use them thereafter. We know Pilate judged Christ guiltless, but yet he put him to death. And Festus acknowledged that Paul was without crime, yet he left him in prison. I dare say Tertullus knew that he lied, when he called Paul a pestilent fellow: his conscience could not choose but answer him, Thou liest in thy throat Tertullus, Paul is an honester man than thyself. And must not these men's conscinces tell them, that the same they accuse so, are in their lives the most unreprovable of the land? Yea, I will appeal to their greatest adversaries, whether the Protestant at large, or those who are called Puritans, be of the purest religion, and most reformed to the Primitive Church? ●or not seldom are wicked men's judgements forced to yield unto that truth, against which their affections maintain a rebeilion: And yet, as if they would stamp God's Image on the Devil's dross, and the Devil's image on God's silver, they justify those actions and persons, which God condemns, and condemn those which he justifies. True, these enemies to holiness spare not to cast aspersions on us; else how should they work their wills? How should Naboth be cleanly put to death, if he be not first accused of blasphemy? 1 King. 21.13. and the like of Joseph, Eliah, Jeremiah, Susanna, Paul, Steeven, and our Saviour Christ himself. But if you mark it, they are as guilty of the crimes whereof they be accused, as joseph was, in forcing of his Mistress, or as Naboth and the rest were, of those things which were laid to their charge. I speak not of those monsters, those white devils, who make Religion a stalking horse to villainy. I know too many dishonour God, by wearing of his livery. But what was Satan to the children of God, job 1.6. though he thrust himself into their company? Or what wise man will tax all the Apostles, because one was a judas. To argue, because some are so and so, therefore the rest are alike, is a sapless reason, only becoming a fool. Yet most men are such fools, or rather brute beasts, led with sensualitty, and made to be taken and destroyed, as Saint Peter speaks, who because they love to speak evil of the way of truth, 2 Pet. 2.2.12. If they see but an hypocrite discover himself, they not only harden themselves in their sins, and, as it were, break their own necks at this stumbling block, being Satan's trap, set on purpose to catch their blind souls in, but condemn all the rest of his profession to be such as he is, save that they dissemble their hypocrisy more closely & cunningly; which is as equal and just, as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son. But as all are not thieus that dogs bark at; so all are not hypocrites which they term so. Indeed, as all our enemies are not alike witty, so they are not alike malicious; for some transcend this way, as Doeg did the rest of saul's servants another way, you shall know such an one by these few marks; his hatred is so inveterate and universal, that he spends all his wit in frothy scoffs, and invectives against the whole people of God? and as if the door were not wide enough except he set open all the windows, and broke down the walls to let in this infectious air, his tongue screws something against the religious into all discourses; and when his own invention fails, it shall be supplied with what he hath heard: for as the Papists never found any error spewed out by the Ancients, but they have licked it up, superstitiously to abuse the same: so he never hears of any scoff, slander, or devilish invective formerly devised, but he licks it up, that he may spit it out again in the face of some professor, or on the other fide poison those with whom he doth converse; being to his company like a mad dog, that so biteth every one he meets, that they become mad too, and as apt to by't others as himself; or in case he meets with another like himself in wit and malice, it may be said of them, as Diogenes spoke of two ill conditioned women, when he saw them talking, See how the Viper and the Asp are changing poison. And nothing so ticles the spleen, or glads the heart of such, as that discourse which may most shame profession, disgrace Religion, and dishonour God. But, O that ever those tongues, which dare call God Father, should suffer themselves thus to be moved and possessed by that unclean spirit! Or that ever the Church should own such for her children. In the Primitive times, the Church would have denied her blessing to such a Son, that should have thought himself disparaged by serving Christ and wearing of his livery, although he had not scoffed at others: yet this man flatters himself that he is a Christian; yea, you cannot beat him from it, but that he is as good a Christian as the precisest, and shall go to heaven as soon. But let him that reads, consider whether it be not a fearful thing, to lend to Satan the heart for devising, the tongue for uttering, and the ear for hearing of calumnies, and all this to disgrace the grace of God in his children, and make it frutlesse to themselves and others. O impiety to be abhorred: Such sport on earth is only sport for the fiends in hell, and let them look to it, for such joys may chance to cost them eternal mourning; yea, certainly, if the infernal Tophet be not for them (in case they repent not) it can challenge no guests; for I may well say unto such an one, Many sinners have done wickedly, but thou surpassest them all; thine is such a superlative, such a soule-murthering sin, that no other sin can parallel it. But thou hast plenty of excuses to pacify thy blinded and benumbed conscience: Yea, thou wantest not some carnal reasons to make it good, as an easy invention may put false matters into true Sylogismes: And amongst the rest, thou wouldst not have men singular: wherefore that they may have less zeal and more temper, thou seek●st to allay their heat with frumps and scoffs, and taunts, and jeers; as how often do we hear remiss professors strive to choke all forward holiness and zeal by commending the golden means? For carnal men (who cleave as close to custom, and example of the greatest number, as clay to a Cart wheel) think every one exorbitant, that walketh not after their rule, 1 Pet. 4.4. As the Sodomites thought of Lot, Gen. 19.9. the hundred and twenty Governors of Daniel, Dan. 6.11. and the Chaldeans of Shadrach, Meshech, and Abednego, Dan. 3 8. to 30. Daniel of all Darius his servants was so bold as to pray three times a day, not in contempt of the King of Babylon's decree, but in zeal and obedience to the God of Heaven's command: the Governors stranging at it, accuse him, and say, this Daniel which is of the captivity, regardeth not thee O King, nor the decree which thou hast signed; but doth so and so: wherefore command we pray thee, that he be cast into the Lion's den, for no decree, nor statute which the King establisheth may be altered, Dan. 6. Again what disorder is this that I hear of you, saith Nabuchadnezzar to Shadrach, Meshech, and Ahednego: will not you serve my gods, nor worship the golden Image that I have set up, Dan. 3.14. who answer no, be it known unto thee O King, we are not careful to answer thee in this matter: they were all as stiff as if they had eaten a stake, and they could not bow to an Idol: as the godly have been in all ages, not being able to wheel with the times. Yea, they that truly fear God are usually as as the Sun in its course, because they think, and speak, and live by rule, and not by example, and hold themselves as fast tied, as if they had the oath given them, which the Egyptian Kings solemnly presented to their Judges, not to swerve from their consciences, what command soever they should receive from rhemselves to the contrary. Which strictness is a great eyesore to carnal men: who hate singularity, almost as they do sanctity, which makes them to cry it down. Now this imputation of singularity, and their extolling the mean, is a cunning discouragement, but it is the Devil's Sophistry; for the mean of virtue, is between two kinds, not between two degrees: it is a mean grace, that loves a mean degree of grace. Yet this is the only staff, with which the World beats all that are better than themselves. What will you be singular? Or are you wiser than all? Or what is this but want of discretion? And to speak truth, that which worldly men call discretion, eats up all true wisdom: There discretion and moderate staidness, devours all true honesty, and goodness. But shall Lot leave his righteousness for such an imputation of singularity? Or shall he not departed Sodom, because the whole City thinks it better to stay there still? Shall Noah leave building the Ark, and so himself, and his household perish, because all the World else, thinks him haire-brayned? Or must the name of a Puritan, dishearten us from the service of God? No, but as Saint Paul said in his Apollogie, Acts 24.14. after the way which they call Heresy, so worship I the God of my Fathers: so we in this case, After the way which profane men call Puritanisme, let my soul desire to serve jesus Christ. Ob. I grant (will the more moderate worldling say) in such cases wherein the word of God is express, singularity is not lawful only, but laudable: But (which makes my spleen rise) they will not conform to things indifferent. An. A seduced heart deceives thee in so saying, why else dost thou cast the same aspersions, upon such as are conformable. But admit they only are thorns in thine Eyes, dost thou well to hate all that are not of thy own judgement, or that have tenderer consciences than thyself? No, for honest and good men may differ in opinion, not only in things trivyall, but in matters of great moment; provided, they agree in the fundamental articles of the Catholic 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 eminent Christians, and Fathers of the Church: 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, but of points not fundamental thus, He that is not against us, is with us. Whereas these differ from thee (if thou be'st a true Protestant as thou wouldst be thought to be) in nothing material, for there is a vast difference, between another discipline, and another doctrine: and they little differ, that agree in matter. Only their consciences are not so large as thine: and thou thinkest those things indifferent, which they cannot assent unto; though they take more pains to satisfy and inform themselves then thou dost. But admit they be things of an indifferent nature, even actions of indifferency, when once they are felt to trench upon the conscience, lay deep obligations upon the soul, even whiles they are most slighted by careless hearts: there being no less difference in consciences, 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. And indeed, every gracious heart is in some measure scrupelous, and finds more safety in fear, then in presumption: And certainly in cases of a doubtful and questionable nature, it is ever good to take the surest side, and which draws nearest to probability. Many things are of so questionable a nature, that much may be said on either side: Now if I choose that side on which I am sure I shall not sin, I deserve to be excused, rather than censured; if I use them it is possible I may sin, it may be they are not sinful; yet I am not so sure of it that I shall not sin if I use them, as I am sure I shall not sin, nor break any of God's commandments if I do not use them. This I may be bold to build upon, He that sails amongst Rocks, it is possible he may escape splitting, but he is not so sure to keep his Vessel safe, and whole, as he that sails in a clear Sea, where no Rocks are at all. Qu. But to speak really, and as the truth is, Why do they use all these discouragements? An. Their only aim is, to make us square our lives according to their Rule; as that Giant did proportion the bodies of all his guests, to the bed of his Harlot; Yea, if they would give their tongue's liberty to acquaint us with their hearts and consciences, they must needs confess, that they use that odious nickname (devised by Satan himself) for no other end, but to flout men out of their faith and holy profession, and to bring the very truth of Religion, and power of godliness into contempt and scorn. And indeed, whom not heroical in fortitude (the case standing as it doth) would it not discourage and beat bacl to the world? But thanks be given to God, his Spirit herein so hardeneth and steeleth his servants, that their faces are like flint, and themselves like brazen walls, and defenced Cities, though otherwise soft in affection, and true professors of meekness. Yea, undoubtedly he must be more than man (that is, more spirit than flesh) that can contentedly make himself contemptible to follow Christ, be pointed at for singularity, endure so many base and vile nicknames, as are every where cast upon the conscionable (for there is scarce a house, but is haunted with these kind of spirits, familiars, visible and carnal Devils, soule-murtherers) have his religion judged Hypocrisy; his Christian prudence, craft and policy; his godly simplicity, silliness; his zeal, madness; his punctual obedience to God's Laws, rebellion to Princes, his contempt of the world, ignorance; his godly sorrow, dumpishness, etc. For these and the like, asunseasonable frosts, nip all gracious offers and beginnings in the bud, and as much as in them lieth, with Herod labour to kill Christ in young professors. Yea, the censures and scoffs of these Atheists and Worldlings, like the blasts of Rams-hornes before the walls of lerico, lay all the strength of a young beginners virtues leavell at one utterance: yea, it is the only Remora and greatest cause of arrest, if any look heaven-ward, that makes them recoil. True, a wise man will not be scoffed out of his money, nor a just man be flouted out of his faith; Yea, like john Baptist, he will hold his profession, though he lose his head for it. If Christ have but once possessed the affections, there is no dispossessing him again. The league that Heaven hath made, Hell wants power to break. If the sweet doctrine of Christ be once gotten into the heart, it cannot be got out again by all the torments which wit and cruelty can devise, as we see in the Martyrs. Neither would he ever endure a blow, who cannot concoct a foul word. He that is discouraged and made return with an Ishmaelitish persecution of the tongue: how would he endure a Spanish Inquisitian, or those Marian times? He that is so frighted with a squib, how would he endure the mouth of a Cannon? But to proceed. For a man to be scoffed out of his goodness, by those that are lewd, is all one, as if a man that seethe should blindfold himself, or put out his eyes, because some blind wretches revile and scoff at him for seeing: or as if one that is sound of limbs, should limp, or maim himself, to please the Cripple, and avoid his taunts. For my part, I had rather live hated of all men for goodness, then be beloved of all for vice; and rather please one good man, then content a thousand bad ones; his single authority being sufficient to countervayle the disdain of a whole Parish of sensualists. Yet experience shows, That divers are content to be misled with the multitude, rather than be an object of their scorn and derision. Yea, thousands hold it the best and safest way, in differences of religion, without further question, to take the stronger part; that so doing as the most do, they may have the fewest to find fault with them, and all through base cowardliness, which bashful devil never leaves a great many, so long as they live; whereby with the rich man, Luke 16. they never think of heaven, till tormented in the flames of hell. Whereas Satan formerly assaulted the Church by violence, now he doth it by deceit: and certainly the devil gets more by such discouragements, and the reproaches that are cast upon religion, than he did formerly by fiere and Faggot; for then the blood of the Martyrs was found to be the seed of the Church, others (Phenix-like) springing out of their ashes, whereas now multitudes of souls are scoffed out of their Religion by wicked men. But I grieve to see how they wrong themselves, in thus wronging others: for in that wicked men do so mock and deride such as are in love with heavenly things, it is hard to say whether they do most offend in hindering the honour of God thereby, or their neighbour's welfare, or their own salvation. Alas, some men will better abide a stake, than some others can a mock. Zedikiah was willing to hearken to the Prophets, counsel, but that this lay in his way, the Chaldeans would mock him, jer. 38.10. it was death to him to be mocked. A generous nature is more wounded with the tongue, than with the hand: yea, above hell there is not a greater punishment, then to become a Sannio, a subject of scorn, as Samson, I doubt not, found. Alcibiades did profess, That neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous to him as one scornful word of his enemy Ctesiphon. Thou thinkest not tongue-taunts to be persecution, but thou shalt once hear it so pronounced in thy bill of indictment. Ishmael did but flout Isaak, yet St. Paul saith, he persecuted him, Gal. 4.29. God calls the scorning of his servants by no better a name, than persecution. And what ever thou conceivest of it, let this fault be as far from my soul, as my soul from hell. And thus you see, That nothing but goodness is the whetstone of their malice; which being so, are not we heathenish Christians? What honour of Christ is there amongst us, where Religion makes one contemptible? Is this Christianlike? Such men may be Christians in show, or name, but they are devils indeed (however they flatter themselves) resembling the high Priests, Scribes, and Pharisees, who called themselves the Church, while they went about to kill the head of the Church: who the same night that Christ instituted the Sacrament, and consulted how to save them, did consult how they might destroy him; yea, let any indifferent slander by, judge whether thou be'st not bottomlessely ill, who dost malice goodness in others, who art displeased with us, because we please God, and murmurest like the Scribes and Pharisees at the same things, whereat the Angels rejoice: For none but a Cain, or a Devil in condition, will envy, because his own works are evil, and his brothers good. They are desperately wicked, that cannot endure so much as the sight of godliness: as he was fearfully idle, that Seneca speaks of, whose sides would ache to see another work: Neither couldst thou do so, if the devil were not in thine heart. And so much touching the third difference between the seed of the Serpent, and the Seed of the woman. 4. Fourthly, as they hate and persecute the godly, because they do well: so likewise, because they far well, and are accepted before them. As why was Cain wroth with his brother Abel, and after slew him, as affirmeth the holy Ghost, but because, The Lord had respect unto Abel, and to his offering: but unto Cain and his offering, he had no respect? Gen. 4.4, 5. Why did Esau hate jacob, and purpose to kill him, but because of the blessing wherewith his father blessed him? Gen. 27.41. Isaac's blessing bred Esau's hate. Again, Wherefore did the Philistines and Abimelek envy Isaac, stop up his wells, and banish him from them, but because the Lord so abundantly blessed Isaac, as appears, Gen. 26.12. to 18 Wherefore did josephs' brethren hate him, not being able to speak peaceably unto him, and after sell him into Egypt, but because his father more favoured him, and they feared he should reign over them? Gen. 37.4. If joseph be his father's darling, he is his brethren's eyesore. Wherefore did Saul persecute David, and pursue after him from place to place to take away his life, but because he was so praised and preferred of the people before himself, and, The Lord was with David, and prospered him in every thing he took in hand, 1 Sam. 18.12, 13, 28, 29. David's success is saul's vexation: yea, he finds not so much pleasure in his king doom, as vexation in the prosperiof David. And lastly, (for I pass by the elder brothers envy in the Parable against his younger brother, when his father so royally entertained him at his return, Lu. 15.28. which is meant of the jews envying the Gentiles conversion; and many the like instances) Why was Eliah wroth with his younger brother, 1 Sam. 17.28. but because he should be more exalted? And I doubt me, whether David's brethren were more glad, that Goliath was slain, or angry that he was slain by their brother: for envy is sick, if her neighbour be well; and the good man's honour, is the envious man's torment; as it fared between Haman and Mordecai: as hereafter the glory of Christ shall add to these reprobates confusion, when they are driven to confess, This is he, whom we once had in derision. But to apply what hath been collected out of the Word. See whether these examples sure not with some, and not a few in our times. As, First, why do a sort of ministers (none of the best) I mean such as live ill and viciously, or preach ill and unprofitably, or both live ill, and preach ill, malign, hate and traduce, yea, promote against such as preach more faithfully and powerfully, and live more holily and unblamably, but because God honours their ministry with the conversion of souls, and their words are with such power, that the people flock after them, as they were wont after Christ; while in the mean time themselves are neglected and dis-esteemed, being as they suppose far greater scholars (for if a minister preach profitably, they will give it out he is no scholar, neither can they do Satan a greater pleasure) and their Sermons more elaborate for they will be as long in the conseption and breeding of them, as an Elephant is of her young; which being borne-onely amazeth the hearers, and makes them at there wits end with admiration, their own bosoms will tell them, that I speak truth. Again, why do these men inveigh and preach against preaching? As, what needs so much preaching, say they (and all stupefied sensualists) it was never a good world, since so many Lectures were set up: their was more love, and charity, and plain dealing among our forefathers (they mean in time of Popery) who were only versed in the Lord's Prayer, Creed, and ten Commandments; one Sermon well remembered, and put in practice, is better than ten; yea, quoth a Minister in the pulpit, that preached (himself) once in six weeks, that he might silence his Parishioners, who complained for want of their daily food, you will find this Sermon more than you will be able to practise this two months; and no question, spoke out of feeling; for he having lived already above five ages, could never yet put those five words of his text into practice viz. Repent, and believe the Gospel. But the reason of this their murmuring is easy: Carnal worldlings cry up practise, to cry down knowledge, as you may see by their own practice: even as cunning Papists will extol Saint james, only to disparage Saint Paul. This point would be further applied, but let conscience do it; for it is a sore that will not endure rubbing: only this, if any man be vexed at his brother, because he fares better, and is better accepted, because he is favoured and respected of God and goodmen, while himself is neglected and dis-esteemed of both; much more, if he belch out his spleen against the religious, because they are praised and preferred before himself; let him know, that this could not be if he were not full of the venom of the serpent, Psal. 112.10. Pro. 14.30. Secondly, this may be applied to people of the loser sort. As, why do all drunkards and vicious livers hate the religious, and so belch out their enmity and spleen against them, in raising and spreading of slanders as they do; but although, partly to rescue themselves from contempt, and procure a contrary esteem, by putting a foul and ugly vizard upon virtue, and decking up vice in a gorgeous and comely attire; yet chief, because they are precious in God's sight, his peculiar, and chosen people out of all the world, the children of God, and members of Christ, temples of the holy Ghost: yea, chief, because they partake of the Divine Nature, and are one with the Father and the Son? john 17.14, 21, 22. 2 Cor. 6.18. This is the eyesore of our enemies, and let envy look herself blind. And so much of the first Cause. Quest. What is the second Cause, why ungodly men hate and persecute the religious? Answ. Their ignorance of God, of Christ, and the Scriptures. Quest. How is that proved? Answ. By Testimonies, Examples, Reason, and our own Experience. 1. First, by Testimonies: They shall hate and persecute you, yea, they shall excommunicate and kill you for my Names sake, saith our Saviour to his Disciples, because they have not known the Father, nor me, john. 16.2.3. & 15.21. And again they are an offence unto us, because they understand not the things which are of God, but the things which are of men, Matth. 16.23. And are deceived, because they know not the scriptures, neither the power of God, Matth. 22.29. Luke 19.42. 2. Secondly, by Examples & Reason. This the Apostle confesseth to have been the cause of his persecuting the Church, 1. Tim. 1.13. Who so soon as he was enlightened with the saving knowledge of the truth, changed his note, with his name, and preached that faith, which before he persecuted, It's worth the noting, how he was no sooner informed, but he was reform. Now if we look upon him as Saul, we shall see what we are by generation; if we look upon him as Paul, we shall see what we are, or should be, by regeneration. Neither is it strange, that the men of the world through ignorance, should hate and persecute the members of Christ: for upon the same ground, they even crucified Christ himself, Father forgive them, saith he of his murderers, for they know not what they do. And why have the kings of the earth, in all ages banded themselves together against the Lord, and against his Christ, Psal. 2.2. But because they knew him not. John 15.21. For if the Princes of this world had known, they would not have crucified the Lord of glory, as the holy Ghost speaks, 1. Cor. 2.8. Yea, if we consider it rightly, we shall find, that ignorance is the cause of all sin. Sin indeed at the first was the cause of ignorance, but now ignorance is the cause of sin: Swearing, and lying, and killing, and stealing, and whoring abound, saith the Prophet, because there is no knowledge of God in the land, Hos. 4.1.2. It is a people that do err in their hearts, saith God, why? because they have not known my ways, Psal. 95.10. 3. Thirdly, Experience proves, that none are so far transported with a mad & superstitious zeal against the religious, as the rude rabble who can yield no other reason, or confession of their faith, if they be asked, than this, that they are no puritanes, or that they hate a Puritan from their souls; when as the devil himself, who hates the Puritan they mean most of any, can make as good a confession of his faith as this. For who are the greatest censurers, and the violentest opposers of goodness, are not the ignorant fry, who have more rage than reason? and the more sottish still the more insolent. As, reprove one of them for swearing, or drunkenness, or unjust dealing, or for profaning the Lords day, for Atheism, and the like, you are sure to be branded with the odious title of Puritan, yea you are factious and schismatical, if ye will not be drunk, and every whit as lewd as they are. It is worth a large smile, to observe what a clamour the blundering rabble will make against the people of God, if one in their company but mention the word Puritan, or tell them how scrupulous & precise such an one is. O what a number of sharp and deadly arrows will each of them shoot, both at the good and goodness, maugre all admonition! For each being stung with the Gadfly of misgoverned zeal, as Paul was before he knew Christ, they presume to affirm with incredible impudence, accompanied with invincible ignorance, that there are not worse men in the world than the religious. Wherein it is hard to say, whether ignorance or malice do more abound: whether it be more out of the strength of will, or weakness of judgement. It is the nature of ignorant and carnal men (that walk after the flesh in the lusts of uncleanness, whom Saint Peter calls brute beasts, led with sensuality) to speak evil of the things which they understand not, 2 Pet. 2.12. Especially in judging acts of zeal and piety, their opinion still lights upon the worst sense, like them in the second of the Acts, who mocked the Apostles when they were filled with the holy Ghost, and hearing them speak languages, which they understood not, cried out, These men are drunk with new wine. Until we be born again, we are like Nicodemus, who knew not what it was to be born again, john 3.4. Until we become zealous ourselves, we are like Festus, who thought zeal madness, Acts 26.24. Until we be humble ourselves, we are like Michal, who mocked David for his humility, and thought him a fool, for dancing before the Ark, 2 Sam. 6.16. Yea, to such as shall perish, or are for the present in a perishing condition, all religion seems foolishness, 1 Cor. 1.18. And thus you see in gross, that Ignorance is a main cause of hatred and persecution. We shall more clearly discern how it comes to be so, if we note The Root, Ignorance, Stem, Suspicion, or jealousy, Sap, Hatred, Fruit, Persecution, severally, and apart; for ignorance causeth Suspicion; and Suspicion, Hatred; and Hatred, Persecution. But I cannot stand upon these. Que. If Ignorance be such a general cause of hatred and persecution, as you have shown, What is the reason, that so many great Scholars and wisemen do also hate and persecute the godly? Ans. Great scholars they may be, and wise men also, in the world's esteem, but in the main, and in God's account they are nothing so: for admit they have enlightened heads, sufficient to leave them without excuse, yet because they withhold the truth in unrighteousness, and do not glorify God with there knowledge, neither are thankful, but become vain in their imaginations, their foolish hearts are darkened; and so while they profess themselves to be wise, in changing the truth of God into a lie, they become fools, and express it, by thus hating God and his children, Romans 1.18.21.22.25.30. So that Ignorance is the cause even in them also. And indeed if they were wise, they would foresee the torments of hell, and prevent them, as Bernard speaks. Or if they knew God, they would keep his commandments, for hereby, saith Saint john, is it known that we know god, if we keep his Commandments, 1. John 2.3. but he that saith I know him, and yet keepeth not his Commandments, is a liar, and there is no truth in him, Ver. 4. Yea, these have sworn to keep the commandments, and to deny the world, and yet are not content with there own disobedience, unless they cast aspersions upon them that obey. Again thirdly, if they knew Christ, they could not but love him; and loving him, they must needs love his members, not persecute them; for it is the very first part of our conversion, to love them that love God, 1 Joh. 3.14. & 4.7.8 and joh 13.35. But so many as are enemies to the Cross of Christ, show that they never knew God in Christ. As for their wisdom and learning; you must know that men may be tightly wise, and incomparably learned in the world's opinion, and yet very fools in God's account, 1 Cor. 3.19. As sharp-eyed as Eagles in the things of the earth, and yet as blind as Beetles in the matters of heaven. And knowledge consisteth not so much in the quantity, as in the quality: not in the greatness, but in the goodness of it. For as a little precious stone is of more worth than many other stones of greater bulk: so one drop of wisdom guided by the fear of God, is more worth than all humane learning. One spark of spiritual, experimentiall and saving knowledge, is worth a whole flame of secular wisdom and learning. One scruple of holiness, one dram of faith, one grain of grace, is more worth than many pounds of natural parts. But learning and grace do not always keep company together. Yea, O Lord, how many are there, that have a depth of knowledge, yet are not soul-wise! That have a Library of Divinity in there heads, and not so much as the least Chatechisme in their consciences? no rare thing for men to abound in speculation, and be barren in devotion: to have full brains, and empty hearts; clear judgements, and defiled affections; fluent tongues; and lame hands: Yea, you shall here a flood in the tongue, when ye cannot see one drop in the life. For example, I might instance in Balaam, whom the holy Ghost styles a fool, 2 Peter 2.16. And judas Mat. 27.3.4.5. And Paul, before his conversion, who (even while he was a persecuter like these men) was eminent among the Pharisees for wit and learning, but a very Iddiot among the Astostles. And lastly the Priests, Scribes and Pharisees, who were matchless for their wisdom and learning, as wanting nothing, that either nature or Art could enrich them withal: yea, and they were chiefly learned in the Scripture, God's Oracles, which will make a man wise, or nothing: and yet our Saviour (who could not be deceived) calls them four times in one Chapter blind, and twice fools, Mat. 23.16.17.19.24.26. Because they wanted faith and holiness, which are the sinews and nerves, yea the sold of saving knowledge, inlivening, feeding and strengthening the same; for in the dialect of the scripture a fool is a natural man, and a wise man a man sanctified. Alas! God regards not lip-learning, and tongue-wisdom, and brain knowledge, except it cease upon the heart also, and lead captive the affections to the government of the Gospel, whereby we are changed and transformed into new men, after the image of Christ, 1 Cor. 2.12. Ephe. 4.20 to 25. Col. 3.10. except we digest our knowledge into practice, and employ our wisdom to his glory that gave it, our neighbours good, and the furthering of our own salvation: For with him wickedness is folly and the greatest sinner is the greatest fool: and he most wise, that is most religious, and that offends least, Prov. 1.7. joh. 28.28. Pro. 9.10, 12. and 11.3. Deut. 4.6. Hosea 14.9. james 3.13.17. 2 Tim. 3.15. And he that is truly wise, thinks that to be wisdom and folly which God thinks so. Neither is that worth the name of knowledge which may be heard only, and not seen. Good discourse is but the froth of wisdom; the pure and solid substance of it, is in well framed actions. What saith the Scripture? Keep the Commandments of God, and do them, for this is your wisdom and understanding before God and men, Deut. 4.6. And again, He that is a wise man and endued with knowledge, will show it by his conversation in good works, james 3.13. For, Rightly, a man knows no more than he practiseth. It is said of Christ, 2 Cor. 5.21. that he knew no sin, because he did no sin: in which sense, he knows no good, that doth no good. And certainly, they who wander in the by-paths of sin and error, declare themselves ignorant of the right way of salvation, Rom. 3.17. Saving knowledge of the truth works a love of the truth known; it is an uniform consent of knowledge and action, joh 28.28. He only is wise, saith Solomon, that is wise for himself, Pro. 9.12. He whose conscience pulleth all he hears and reads to his heart, and his heart to God; who turneth his knowledge to faith, his faith to feeling, and all to walk worthy of his Redeemer; he that subdues his sensual desires and appetite to the more noble faculties of the soul, Reason, and Understanding, and makes that understanding of his serve him, by whom it is, and doth understand; he that subdues his lust to his will; submits his will to reason, his reason to faith; his faith, his reason, his will, himself, to the will of God, this is practical, experimental, and saving knowledge, to which the other is but a bare name or title. For, what is the notional sweetness of honey, to the experimental taste of it? It is one thing to know what riches are, and where they be; and another thing to be master of them. It is not the knowing, but the possessing of them, that makes rich. What saith one? No more than the knowledge of goodness, maketh one to be named a good man; no more doth the knowledge of wisdom only, cause any person properly to be called a wise man. And certainly, that wisdom and learning is little worth, which nothing profits the owner of it, either to virtue, or happiness. These things if ye know, happy are ye if ye do them, john 13.17. So that he is the best Scholar, that learns of Christ obedience, humility, etc. He the best Arithmetician, that can add grace to grace. He the best learned, that knows how to be saved. Yea, all the Arts in the world are Artless Arts to this. But alas! Natural men are so far from being thus learned, that not one of them doth really, and by his own experience know the chief Points of Christian Religion; such as are, Faith, Repentance, Regeneration, the Love of God, the Presence of the Spirit, the Remission of sins, the Efusion of Grace, the Possession of heavenly Comforts; he knows not what the peace of Conscience, and joy in the holy Ghost is, nor what the communion of Saints means; he knows not what it is to have a certain and experimental feeling, with a continual proof of God's favour, in the whole passage of a man's life, and practise, etc. Pro. 24.7. when every of these are easy and familiar to the meanest and simplest believer. Object. But the Word of God in divers places calls worldly men wise men; yea, ascribes the greatest wisdom and knowledge to the wicked. Answ It's true, but in what sense? Do ye not perceive, that God either speaks it in a holy derision? as, Gen. 3.22. is to be understood: Or else he speaks it in the person of the wicked, calling it wisdom, because worldly men deem it so: as in another place, he calls preaching, the foolishness of preaching, because wicked esteem preaching but foolishness: and as Christ calls the Pharisees just, because they justified themselves, Luke 15.7. Or thirdly, he means the wisdom of the flesh, or of the world; and that is as much, as if he had said in other words, foolishness, for the wisdom of the world is foolishness with God, and no less than twelve times infatuated by the wisdom of God in one Chapter, 1 Cor. 2. But to make it more plain, that no natural man is a wise man, we must know that there is a speculative knowledge in the brain, common to hypocrites with God's children, Heb. 6.4. And there is a spiritual and heavenly wisdom, a practical, experimental and saving knowledge in the heart, which keeps a man from every evil way, Pro. 2.12. peculiar to the godly alone, Ephes. 4.8. and 5.8. The natural man, saith Paul, perceiveth not the things of the Spirit of God, for they are foolishness unto him: but the spiritual, who have the mind of Christ, understand all things, even the deep things of God, 1 Cor. 2.14, 15, 16. And again, We speak the wisdom of God in a mystery; even the head wisdom, which none of the princes of this world have known, 1 Cor. 2.7, 8. See Thess. 5.4 5. Whence it is, that natural men are said to be in darkness, Ephe. 5.8. Matth. 4.16. whereas the regenerate are called, Children of the light, and of the day, 1 Thess. 5.4, 5. Luke 1.79. Which comparison is very emphatical. For as the Soul, is the lamp of the body; and Reason, of the Soul; and Religion, of Reason; and Faith of Religion: so Christ is the light and life of faith. Whence i● follows, that as mere sense is uncapable of the r●les of reason: so reason is no less uncapable of the things which are supernatural. And as to speak, is only proper to men: so to know the secrets of the kingdom of heaven, is only proper to believers. Sense is a mere beasts, reason, a mere man's; Divine knowledge is only the Christians. Now if it be asked, Why a natural man perceiveth not the things of the Spirit of God? Saint Paul, in the place before quoted, answers; He cannot know them, because they are spiritually discerned, 1 Cor. 2.14. For if they be spiritually discerned, how should they discern them, that have not the Spirit? For as no man can see the Sun, but by the light of the Sun: so no man can know the secrets of God, but by the revelation of God, 1 Cor. 12.8. Matt. 16.17. To know the mysteries of the kingdom of heaven, we must have hearts, eyes and cars sanctified from above, Deut. 29.2, 3, 4. Psal. 111.10. Luke 24.45. john 15.15. Rom. 8.14, 15. Neither is spiritual and heavenly wisdom the fruit of time and study, as the natural is. It is not eloquence, nor Logical demonstrations, that can make us capable of it. We cannot attain to supernatural and celestial knowledge, by any natural and terrestrial means. No learning, nor experience will serve to know that great mystery of godliness, and hid wisdom, spoken of, 1 Cor. 2.6, 7, 8, 10, etc. to know the riches of the glory of God's inheritance in the Saints, to know the love of Christ, which passeth knowledge, etc. Ephes. 1.17, 18. and 3.19. Because this wisdom descendeth from above, james 3.17. 2. Secondly, As none can attain to this precious grace of saving knowledge, except it be given them from above: so it is a jewel of such worth, that God gives it to none but his children the godly, and such as he knows will improve their knowledge to his glory. The servant (saith Christ, meaning the ungodly man) knoweth not his masters will, but I have called you friends (speaking to his Apostles, and in them to all that are converted) for all things that I have heard of my Father, have I made known unto you, john 15.15. Surely, saith Solomon, to a man that is good in his fight, God giveth wisdom and knowledge, Eccles. 2.26. intimating, that he doth not so to the evil man. The wise, that is, the godly, saith Daniel, shall understand, but none of the wicked shall have understanding, Dan. 12.10. A scorner seeketh wisdom, & findeth it not; but knowledge is easy to him that will understand, Pro. 14.6. that is, to him that will be bettered by his understanding. Wicked men understand not judgement, but they that seek the Lord, understand all things, Prov. 28.5. and 3.32. They which observe the Commandments, have a good understanding, saith David, Psal. 111.10. the rest have an ill understanding, and a vain; an understanding, like that of the Scribes and Pharisees, which was enough to condemn them, but not to save them. Thus as no man can see God, and live: so no man can see Christ, who is God, sitting at the right hand of his Father in heaven, so long as he lives a mere natural man, 1 Cor. 2.14. God will not pour new wine, but into new vessels, Matth. 9.17. Christ is said to have expounded all things to his Disciples apart, to show, that if we will have Christ to teach us, we must go apart from the world. If any will do Gods will, saith our Saviour, he shall know the Doctrine, whether it be of God, or no, john 7.17. So that no man can learn this doctrine, but he that doth it: as no man could learn the Virgin's song, but they that sang it, Revel. 14.3. Yea, if the fear of the Lord, as Solomon speaks, is the beginning of wisdom, how should they have wisdom, that have not the fear of the Lord? All unrepentant sinners are enemies to God, servants to Satan: now we men, do not tell our secrets to enemies; neither will an Artificer teach another man's servants his trade: but the righteous are Christ's friends, and brethren, and fisters, and father, and mother, between whom there is a kind of familiarity, so that he makes them of his counsel; His secrets, saith Solomon, are with the righteous, Pro. 3.32. And again, Psal. 25.14. The secrets of the Lord are revealed to them that fear him, and his Covenant is to give them understanding. See this in Abraham's example, Shall I hid from Abraham that thing which I do? saith God, Gen. 18.17. As if this were an offence in God, if he should tell the righteous no more than he tells the wicked. Besides, What should he do with a talon, that will not improve it? And let a wicked man know never so much, he is resolved to be never the better man. And they that are unwilling to obey, God thinks unworthy to know: which is but equity. Indeed, if they will put off concerning their former conversation the old man, with his corruptions, and deceivable lusts, and be changed, by the renewing of there minds, and by putting on the new man, which after God, is created in righteousness and true holiness, Ephe. 4.20. to 25. Col. 3.10. 2 Cor. 5.17. 1 john. 4.7. Then they shall see what the good and acceptable, and perfect will of God is, as Saint Paul, and our Saviour Christ shows, Rom. 12.2. Matth. 5.8. For God in the person of wisdom hath made a general promise to all that will serve him, Pro. 1. If thou wilt turn, saith God, at my correction, I will power out my heart unto thee, and make thee understand my words, Verse 23. But else, they shall blindly go on in persecuting Christ and his members, perhaps to the kill of his prophets, and think also that they do God good service, john 16.2, 3. For as they like not to retain God in their knowledge, saith the Apostle, so God shall give them over to vile affections, and to a reprobate mind, Rom. 1.28. And because they will not teceave the truth in love, that they might be saved; therefore God shall send them strong delusions, that they might believe lies: that all they might be damned, which believe not the truth, but had pleasure in unrighteousness, 2 Thes. 2.10.11.12. And is it not just with God, to say, they would none of Christ, let them welcome Satan and Antichrist? Quest. What instruction from the premises? Ans. As it ought to stop all wicked men's mouths: so it may both serve for direction and comfort to the godly, and to inform all. First, If it be so, that all natural men are uncapable of divine and supernatural knowledge, that they are blind touching spiritual things: let not any carnal wretch hereafter dare to speak evil of the things, actions and persons, which are out of the reach of his capasity, but silently suspend his judgement, until he is better informed. For as it pertaineth not to the rustic to judge of Letters: so it belongeth not to natural men to judge of spiritual things. And in matters of censure, nothing but a certain knowledge should make us give a certain judgement; and in the mean time, confess, that joseph may know his brethren, although they know not him. He which is spiritual, discerneth all things; yet he himself is judged of no man, 1 Cor. 2.14. that is, of no natural man. 2. Let those that have used to speak evil of the way of truth, learn to kick no more against the pricks, lest they bring the same curse upon themselves, that those did, which brought up an evil report of the holy Land, viz. that, As they never entered into the terrestrial Canaan: So these never enter into the Celestial. Yea, put case they shall think to do God good service in it: for there is a way, saith Solomon, that seemeth right to a man, but the issues thereof are the ways of death, Pro. 14 12. 3. If all who deride and persecute the godly, are ignorant persons, as hath been proved; then let not Gods Children be discouraged, maugre all slander and opposition; nor think the worse of themselves, if such reproach them never so. The Corinthians exceedingly slighted Paul, he was this, and he was that; But what saith Paul? With me it is a very small thing, that I should be judged of you, 1 Cor. 4.3, 4. Alas! the best of them saw no more than St. Paul soutside; the grace of his heart, the raptures of his soul, the ravishing delights of the inward man, and the like spiritual privileges, more glorious than the states of Kingdoms, were to these sensualists as a covered mess. And indeed, natural men are as fit to judge of spiritual matters, as blind men are fit to judge of colours. We know little Children will often laugh at wise men, when they are about serious and necessary affairs and business; which notwithstanding is not an argument of the unworthiness of the things they laugh at, but of the folly of them which laugh. Will the Merchant be discouraged, because his Wine pleaseth not a sick man's ; when those that are in health commend it, and himself knows it to be good? Much less cause have we to be discouraged, having more certainty to rely upon. Our enemies have Sense, Reason, and Experience to confirm their judgements; but we have them, with an advantage of three infallible witnesses, God's Word, and Spirit, and Faith. Wherefore henceforward let us take our Saviour's Counsel, and seek to justify our judgements to the children of Wisdom, of whom she is justified; and not to fools, by whom she is daily crucified. Neither let any think the better of such whom they extol, for the blind eat many a fly. 4. This shows that they suspect much, because they know little, as Children in the dark suppose they see, what they see not. They complain, like the Owl, of the glory of the Sun, when the fault is in their own eyes. They are blind, yet the misery is, they see not that they are blind; and therefore believing that they see, they accuse others of schism, when indeed themselves are only guilty of prejudice; as a blind man running against one that seethe, calls him blind that did not shun him. They are like Harpast, a blind woman in Seneca's family, who would not be persuaded that she was blind; but found fault with the house wherein she was, as being over dark. 5. If none are truly wise, but such as have past the second birth, it gives us to understand that the regenerate (for the most part) sleep nigh half their time in ignorance, that the wicked are never awake. And if this Wisdom cometh down from the Father of lights, and that we cannot have it, except God vouchsafe to give it us; It may teach us to be bumble, job 42.6. And not like the Ape, that is proud of his Master's jacket. Heavenly notions grow not in us, we spin them not out of our own breasts: And thankful; for if they be given, let us not forget the giver. 6. If all natural men, are like blind Samson without his guide, not able without the Holy Ghosts direction to find out the pillars of the house, the principles of faith, let us not wonder that they swarve so much from the godly, in their judgements and practice. Is it any strange thing, to see a blind man stumble and fall? Yea, let us condole all their disasters, and drop some tears, in pity and compassion for their great and grievous misery. 7. And lastly, If with God one spark of spiritual experimental and saving knowledge be of more worth than all secular Wisdom, and Learning; then strive we for that knowledge which will make the knower blessed. Let us so be learned; that we may be saved. Let us not in our hearing, and reading, and communication, do as little children, that look only upon the Babies in a book, without regard to the matter therein contained: but like men in years have more respect to the pith and solidity of the matter, than to the phrase; and to the profit of our souls, than the pleasing of our senses. And so much of the second cause. Quest. What is the third cause, why ungodly men hate and persecute the Religious? Answ. Their infidelity and unbelief. Quest. How doth that appear? Answ. I will demonstrate it beyond denial. Why do the Heathen rage, saith David, and the people murmur, the Kings of the Earth band themselves, and the Rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands, etc. Psalm. 2.1. to 4. but this they think all ways, there is no God, God is not in all their thoughts, Psalm. 10.4. And again, They break in pieces thy people, O Lord, and afflict thine heritage, etc. the reason follows, they say the Lord shall not see, neither shall the God of jacob regard it, Psalm. 94.5, 6, 7. And what saith our Saviour to the jews, Ye seek to kill me, because my Word hath no place in you, john 8.37. that is, they believed not what he spoke, nor the Scriptures which testified of him. If ye will see it in Examples, look 2 King. 18.35. Dan. 3 15. Exod. 5.2. Or if in the New Testament, see Acts 17. where the Holy Ghost makes a decision between such as did, and such as did not believe, Paul, when in the Synagogue he disputed with them, by the Scriptures, opening and alleging that Christ must have suffered, risen again, etc. for faith the Text, So many of the jews as believed and of the Grecians and chief women as feared God, joined themselves in company with Paul and Silas. But those that believed not, moved with envy, took unto them certain Vagabonds, and wicked fellows, with the multitude, and made a tumult in the City, and assaulted the house of jason, drawing out him, and as many of the brethren as they could find, and brought them before the people, and the heads of the City, crying; These are they which have subverted the State of the world, and they all do against the decrees of Caesar, etc. And lastly, look but 1 Tim. 1. you shall hear Saint Paul most ingenuously confessing, I was a blasphemer, a persecuter, and an opposer of Christ; and his members; but I did it ignorantly, through unbelief, v. 13. Now they which think, all whatsoever is written in Scripture of God, of Christ, and of His Kingdom of Grace here, and glory hereafter, to be but a fable: as that impious Pope did, who was not ashamed blasphemously to boast what he had gained by Fabula de Christo: And all Matchivillian Atheists, who think Religion to be but a Politic device, to keep men in awe, ●oe, whose number is greater than is supposed. These, I say, must needs think them mad and foolish, who lose thereby either profit, or pleasure, and use them accordingly. True, this might seem an absurd position, if I should presume upon an Appeal to their own blinded consciences; for they think, they believe in God, and the Scriptures, as well as the precisest: and so did those Jews, john 5. which persecuted Jesus, and sought to slay him, think they believed Moses writings: but it is plain, they did not, by Christ's answer to them, who knew their hearts better than themselves: his words are, Had ye believed Moses, ye would have believed me, for he wrote of me: but if ye believe not his wrighting, how should ye believe my words? verse 46 47. And again, Ye have not my Father's word abiding in you, for whom he hath sent, him ye believe not, Ver. 38.39. So bring these, that persecute any of God's Children for well doing, to the trial, and their own consciences shall testify before God, that they neither believe the Old Testament nor the New. For did they believe that the godly are unto God as the Signet upon his right hand, Jer. 22.24. Zach. 2.24. Yea, as the Apple of his own eye, Zach. 2.8. and that whatsoever wrongs and contumelies are done to his Children, he accounts as done to himself, Psalm 44.22. and 69.7, and 74 4, 10, 18, 22, 23. and 83, 2, 5, 6. and 89.50, 51. and 139, 20. Prov. 19.3. Rom. 1.30. and 9.20. Matth. 10.22. and 25.45. Luk. 21.17. 1 Sam. 17.45. Esay 37.4.22, 23, 28. and 45.9. and 54, 17. Acts 5.39. and 9.4, 5 job 9 4. 1 Thess. 4.8. john 15.18, 20, 21, 23, 24, 25. Numbers 16.11. 1 Samuel 8.7. They durst not hate, revile, slander, deride, nicke-name and persecute them, as they do. More particularly, did they really and indeed believe God, when he saith in his Word, that whosoever shall offend one of those little ones, that believe in him, it were better for him, rather that a Millstone were hung about his neck, and that he were cast into the Sea, Mark. 9.42. That he will destroy them for ever, and root them out of the Land of the living, whose tongues imagine mischief, and are like a sharp Razor, that cutteth deceitfully, loving to speak evil, more than good, Psalm. 52.2. to 5. That he will confound such as persecute his Children, and destroy them with a double destruction, jer. 17.18. Yea, that he will render unto there enemies seven fold into their bosom, their reproach, wherewith they have reproached the Lord, Psalm. 79.12. In fine, that he will rain upon them snares of fire, and brimstone, with storms, and tempests, Psalm 11.6. and after all, cast them into a furnace of fire, where shall be wailing and gnashing of teeth, for evermore: when the just, whom they now despise, shall shine as the Sun in the Kingdom of their Father: They durst not do as they do to the godly. Yea, if they did believe but that one place, 2 King. 2.24. Where God caused two and forty little Children to be devoured of wild Bears, only for nick-naming Elisha, they durst not nickname the religious as they do. But, alas! they are so fare from believing what God threatens in His Word, against these sins; that they bless themselves in their hearts, saying, we shall have peace, we shall speed as well as the best, although we walk according to the stubbornness of our own wills; so adding drunkenness to thirst, Deut. 29.19. Yea, they prefer their condition before other men's, who are so abstemious, and make Conscience of their ways; even thinking, that their God deceiveth them with needless fears and scruples, as once Rabshakeb would have persuaded the Jews, touching their trust and confidence, 2 King. 18.22, 25, 30, 32, 33, 35. Yea, how is't possible, that any wicked man should believe what is written of God in the Scripture, especially touching his justice, and severity in punishing sin, with eternal destruction of body and soul? For did they really and indeed believe God, when he saith, that his curse shall never departed from the house of the swearer, Zac. 5. They durst not swear, yea and forswear as they do; much less durst they take a pride in oathing of it, resembling Ballio the bawd in Plautus, who was not ashamed, but even proud of Carting. Yea, which is worse, reprove a swearer, and he will swear the more to spite you: Which were not possible, if believing God, they did not, what in them lies, give themselves over to the Devil. Again, did they believe, that neither fornicators, nor Idolaters, nor adulterers, nor thiefs, nor murderers, nor drunkards, nor swearers, nor raylours, nor liars, nor covetous persons, nor extortioners, nor unbelievers nor no unrighteous men shall inherit the Kingdom of Heaven; but shall have their part in that lake which burneth with fire and brimstone, which is the second death, 1 Cor. 6.9, 10. Revel. 21 8. they durst not continue in the practice of these sins, without fear, or remorse, or care of amendment. Did they believe, that except their righteousness do exceed the righteousness of the Scribes and Pharisees, they shall in no case enter into the kingdom of Heaven, Matth. 5.20. And that without holiness no man shall see the Lord, Heb. 12 14. with many the like, it were impossible they should live as they do. Yea, if they did in good earnest believe, that there is either God, or Devil, Heaven, or Hell, or that they have immortal souls, which shall everlastingly live in bliss, or woe, and receive according to that they have done in their bodies, whether it be good, or evil, 2 Cor. 5.10 they could not but live thereafter, and make it their principal care, how to be saved. But, alas! they believe what they see, and feel, and know; they believe the Law's o● the Land, that there are places and kinds of punishment here below, and that they have bodies to suffer temporal smart, if they transgress; and this makes them abstain from murder, felony, and the like: but they believe not things invisible, and to come; for if they did, they would as well, yea, much more, fear him that hath power to cast both body and soul into bell, as they do the temporal Magistrate, that hath only power to kill the body: They would think it a very hard bargain to win the whole world, and lose there own souls, Luk 9.25. But, alas! if visible powers, were not more feared than the invisible GOD, and the halter more than Hell, (natural men being like beasts, that are more sensible of the flash of Powder, than of the Bullet) the World would be over-runne with outrage: Whereas now, even the worst of the Serpent's Seed, by reason of Authority, are kept in a mean between Devils and Christians; so living like beasts, because they think they shall die like beasts, without any answer for aught they have either acted, or left undone. True, they do not always, nor at any time altogether, think there is no GOD, or judgement to come. Not always, for though at present they think their villainy is unseen, because it is unpunished, according to that in the Psalms, The wicked thinketh there is no GOD, and the reason follows, his ways always prosper, Psalm 10.4, 5. yet none, as Plato speaks, are so confirmed in Atheism, but some great danger will make them fly to the aid of a Divine power. Extremity of distress will send the profanest to God: as the drowning man stretcheth out his hand to that bough, which he contemned whiles he stood safe on shore: Even Sardanapalus, who for all his bold denying of God, at every hearing of thunder was wont to hid his head in a hole. Yea, in their greatest jollity, even the most secure heart in the world hath some flashes of fear, that seize on them like an Arrest of Treason; for conscience cannot but sometimes look out of itself, and see what it would not. At least, on their death beds they would give all the world to be sure what the Scripture speaks of Hell were not true; though all their life they supposed it but a fable. How oft do those ruffians, that deny God at the Taphouse, preach him, at the Gallows, and confess that in sobriety of spirit, which they oppugned in wantonness. And not seldom are the most lethargized consciences so awakened ere they go to hell, that, Spira-like, they depart desolate & desperate in & into hellish horrors. Prosperity doth so tympanize men's souls, and entrance them from themselves, that they forget they hada Maker. Who is God? saith Pharaoh. There is no God, saith Nabuchadnezar. What God can deliver out of my hand? saith Rabshakeh. I am God, says Alexander. But Nabuchadnezar found there was a God. Pharaoh found what that God was. Rabshakeh found, to his cost, that there was an Almighty God, able to deliver in the Valleys, as well as on the hills. Alexander found he was not as he supposed, and confessed that he knew himself mortal by two things, viz. Sleep and Lust. And so it shall far with these in the end. They that would stultizare in culpa, shall be forced sapere in poena. Vengeance shall make them wise, whom sin hath made, and left foolish. At least, in hell they shall know there is a righteous judge, that will reward every man according to his deeds; and confess, that what they once vainly imagined, was but imagined. There may be Atheists on earth, were are none in hell. A Pope of Rome being on his death bed, said, Now comes three things to trial, which all my life I have made doubt of, Whether there be a God, a Devil, and whether the soul be immortal: it was not long ere he was fully resolved with a vengeance. And so shall you, o ye fools, when that hour comes, though ye flatter yourselves for the present, like that desperate Pirate, who when (ransacking and rifling a Bottom) he was told by the Master, that though no Law could touch him for the present, he should answer it at the day of judgement; replied, Nay, If I may stay so long ere I come to it, I will take thee, and thy Vessel too. Nothing more certain than death. Amongst Laws, some are antiquated, as that of divorce: some changed, as that of Circumcision: some dispensed withal, as that of the Sabbath (in cases of necessity, Matth 12.1. to 14.) but this statutum est, that all shall die, and come to judgement, it is neither antiquated, nor changed, nor dispensed withal. And as nothing is more certain than death: so nothing more uncertain than the hour thereof: thy pulse may leave beating, before thou canst fetch thy breath. Wherefore think not, as Lot's Sons-in-Law, that we speak in jest, lest you feel the fire and wrath of God in earnest. 2. Secondly, nor at any time do they altogether think there is no God, etc. For as the best faith is but like the twilight, mixed with some degree of darkness and infidelity: so the most grounded Atheism, is mixed with some degree, either of belief or doubting. What saith David, The fool hath said in his heart there is no God: in his heart he hath said it, but in his heart he never believed it: No fool ever thought it peremptorily; he would feign have it so, he cannot believe it so: it is an opinion which he suggests to his heart, not which his heart suggests to him: and this makes him fearful to die, and to die fearfully. Tully speaking of Metrodorus, an Atheist in his time, saith, Nec quemquam vidi, qui magis ea timeret, qua timenda esse negaret. They that make a flout of hell, Affirmant mihi & tibi, non sibi; noctu, non interdiu; their mouths tell us so, their hearts do not tell their mouths so. No hell, I dare say, if there were a general collection made throughout the whole world, that there might be no judgement day, these men would be none of the backewardest. Yea, if they had as many Provinces, as Ahasuerus had, they would give an hundred and six and twenty of them to be sure of it. The consciences even of wicked men can never be so charmed, or over ruled, either by arguments, or the temptations of Satan, that they can let go the sense of a Godhead. We are all born Idolaters, and choose rather to adore the Sun, the Moon, yea the meanest of all creatures, rather than not acknowledge a Deity. You may sooner get a Conscience to believe all the fables in the Popish legend, or Turkish Alcarou, than that this universal frame is without a mind, — Prima est haec ultio, quòd, se Judice nemo nocens absolvitur.— So that to say truly, they do not, and yet they do believe there is a God, and a Hell: for when they admit Conscience into their counsel, they do believe: but because they would rather not believe it, they stifle Conscience, stop their own ears, and flatter their hearts with the contrary opinion: Like as it fared with the Philistims of Ashdod, 1 Sam. 6. who when they had stood out that fore judgement seven months, and brought upon their god DAGON, and the whole Country, a very great destruction, and perceived, that all which were guilty of keeping and profaning the Ark, suffered in the judgement, and only they; at last could bring forth this conclusion, Peradventure it is GOD'S hand that smote us; yet, it may be, it is but a chance that hath happened unto us, Verse 9 Wherein it is evident, they did half believe, and no more; Their Consciences told their hearts there was a powerful GOD, to revenge the profaning of his Ark; but their hearts were very loath to give assent thereunto: and so fares it with these, when they wrong and persecute his Children. Or they may be likened to those untoward Israelites, Exod. 16. Who did in part believe GOD, when he told them, If they reserved of the Manna until morning, it should stink; and that if they went to gather it on the Sabbath, they should find none, who would have thought it foul scorn, if one should have told them, they believed no such thing: for all they had seen so many Miracles, yet 'tis apparent, they did but half believe him: for what else made them try whether he spoke true or no, after they were flatly forbidden? ver. 20. or, Lastly, they are like the unbelieving jews, who considering the Oracles that CHRIST spoke, and the Miracles which he wrought, were forced to testify both these of him (for all they hated him) never man spoke as this man doth; and We never saw it on this fashion: yet this have ye seen, and believe not, saith Our SAVIOUR, john 6.36 They saw, they heard, they wondered, they were convinced, yet they believed not: therefore their own eyes, in seeing; their own ears, in hearing; their own hearts, in wondering; their own convicted reasons shall but witness against their unbelief, joh. 16 9 And indeed, if they did not in some part believe a judgement to come, they should be worse than the very Devils themselves: there is no Hell, Quis Daemonum hoc asseret? What Devil will so affirm? They know it, and feel it, Why (say the Legion to Christ) art thou come to torment us. before the time, Matthew 8.29 .. And shall not men tremble to deny, what the Devils confess? says chrysostom. Wherefore believe it peremptorily, o ye fools and mad men; yea believe it, and avoid it, and by believing to purpose, ye shall avoid it: otherwise, if ye will give more credit to your deceitful hearts, than to what the Word speaks, as Eve believed the word of the Serpent, Adam the word of Eve, both, before the Word of GOD; God will leave you to be confuted by fire and brimstone; if you will not believe what is written, you shall feel what is written. Object. But here it will be objected, That the wickedest man that lives, presumes upon GOD'S mercy in Christ, and thinks he shall be saved, as well as the thief upon the Cross; yea, he will prove by Scripture, that at what time soever he reputes, his sins shall be pardoned, Ezek. 18.21, 22. Yea, there is scarce a man on earth, but he thinks to go to Heaven. Answ. True, the flesh prophesies prosperity to sin; yea life, and salvation, as the Pope promised the Powder Traitors; and to this the Devil sets his seal: whereupon while prosperity lasteth, they can turn the grace of God into wantonness, and even apply Christ's Passion, as a warrant for their licentiousness; and take his death, as a licence to sin; his Cross, as a Letters Patent to do mischief. Yea, the Devil and sin so infatuates and besots them, that they think to have part in that merit, which in every part they have so abused; to be purged by that blood, which now they take all occasions to disgrace; to be saved by the same wounds, which they swear by, and so often swear away to have Christ an Advocate for them in the next life, when they are Advocates against Christ in this; and that Heaven will meet them at their last hour, when all their life long they have galloped in the beaten road toward hell. The Devil makes large promises; and persuades his, they shall have what they desire; yet ever disappoints them of their hopes, as he did our first Parents: Diabelus menti●ur, ut fallet; vitam pollicetur, ut peri●at, saith Saint Cyprian. But all one, their carnal hearts shall be flint unto God, wax to the Devil, who blows this presumption into them; whereby they believe the promises, let go the threaten: you shall die, saith God, is heard, but you shall not die, saith the Devil, is believed, as it fared with Eve, when she eat the forbidden fruit. Yea, they believe the promises, that they shall have them; but they believe not the precepts, to do them; nor the threaten, that they shall suffer them, for their not believing and disobedience; which shows, that they truly believe neither. Yea, this makes it plain, that either they believe there is no God at all, or else that God is not just, and true, nor speaks as he means in his words; which is worse: or if they do believe that he is a just and true God, they believe also that they shall be punished (as he threatens) for their provoking of him; and they provoke him, that they may be punished; which is worst of all. So that take them in the best sense, they are but like David's fool, which saith in his heart there is no God, and lives thereafter: which is never a whit strange, for it is usual with them to think there is no God, for whom it would make that there were none: What we would have to be, we are apt to believe. I confess, it is hard for men to believe their own unliefe in this case: they that be most dangerously sick, are least sensible of their own sickness: much more hard to make them confess it; for he whose heart speaks Atheism, will confess with his tongue, that he believes there is a God, and that he is just, and true, and that every tittle of his Word is equally true: which being granted, this must necessarily follow, that God will as well punish the disobedient, as reward the obedient; which in another fit they are apt enough; yea too forward to believe. For it is Satan's method, first to make men so senseless, as not to feel their sins at all; and then so desperate, that they feel them too much: in the first fit men live as if there were no hell: in the last they die as if there were no Heaven; for wicked men are altogether in extremes: at first they make question whether this, or that be a sin; at last they apprehend it such a sin, that they make question whether it can be forgiven: either God is so merciful, that they may live how they list; or so just, that he will not pardon them upon their repentance. But to prevent after claps, let this point be argued in the Court of thy Conscience: say, whether thou art guilty, or not guilty. He that believes the promises of God, to be true, believes also the commands and threaten, and thereupon fears God, and makes conscience of sin: otherwise, if thou be'st as it were a dead man, continuing under the burden of notorious crimes, without sorrow, or fear or remorse, or care of amendment, Ephesians 2.1. If thou art of a reprobate judgement touching actions, and persons, esteeming good evil, and evil good, if the Devil hath so bewitched thee, that thou preferrest Hell to Heaven, and blamest those that do otherwise: it, Ishmael-like, thou mockest; or, Cham-like, thou scoffest at the religious, or usest bitter jests against them, Psalm 1.1. Ephes. 5.4. If thou raisest slanders of them, or furtherest them being raised, Psalm 4.2. and 31.18. and 35, 20. As the Red Dragon, Revel. 12. cast a flood of water out of his mouth, after the Woman, when he could not reach her with his claws, verse 15. Or any way opposest them; for the opposition of goodness, gives thee the title of wickedness, which alone is the enemy thereof, and shows that thou art a Soldier of th● great Dragon, who goes out to make War with that blessed Seed, which keep the Commandments of God, Revelations 12.17. these or any one of these, show that thou hast neither part, nor fellowship in the Christian belief; that thou art an Infidel, yea, an Atheist, which is a higher degree of infidelity, and that thou dost no way differ from an Heathen, but only in the saying of a Paternoster, a Creed, and, it may be the ten Commandments: Neither hast thou any more of a conscience, than fear, which fear also arises more from the power of the Magistrate, than from the omnipotency of a God. But to make thyself confess this, examine thy belief by thy life; for infidelity is the bitter root of all wickedness, and a lively saith the true Mother of all goodness: Indeed if pride, swearing, prophaneing of the Lords Day, drunkenness, adultery, contempt of Religion and all goodness were fruits of Faith, than the world were full of Believers; but Faith purifieth the Heart, Acts 15.9. and worketh by Love, Gall. 5.6. Consumes our natural unnatural corruptions, and sanctifieth the whole man throughout 1 Thess. 5.23. Acts. 26.18. So that our faith to G●● is seen in our faithfulness to men: Show me thy faith by thy works, saith S. james, that is, thy invisible belief, by thy visible life: for the hand is the best commentary of the heart. What a man does, I am sure he thinks, not always what he speaks: men may say they believe the word, but certainly they would never speak as they speak, think as they think, do as they do, if they thought that their thoughts, words, and deeds, should come to judgement. If men believed that heaven were so sweet, and hell so intolerable, as the word makes them, they would be more obedient upon earth; the voluptuous would not say, with Esau, give me the pottage of pleasure, take who will the birthright of grace here, and glory hereafter; the Covetous would not say, Take you heaven, let us have money. I'll clear it by a similitude. If a Physician should say unto his Patient, here stands a Cordial, which if you take will cure you; but touch not this other Vial, for that is deadly poison, and he refuseth the Cordial, to take the poison; in this case, who can choose but conclude, that either he believed not his Physician, or preferred death before life? But go on. If men but believed, that God always beholds them, they durst not sin. No thief was ever so impudent, as to steal in the very face of the judge. O God, let me see myself seen by thee, and I shall not dare to offend thee. Again, if men believed, that there is a place of darkness, they would fear the works of darkness. If Lot's Sonnes-in-law had believed their father, when he told them the City should suddenly be destroyed with fire and brimstone, and that by flying they might escape it, they would have obeyed his counsel. If the old world had believed, that God would indeed, and in good earnest bring such a flood upon them, as he threatened, they would not have neglected the opportunity of entering the Ark, before it was shut, and the windows of heaven opened; much less would they have scoffed and flouted at Noah, while he was building it: so if you did firmly believe what the Scripture speaks of hell, you would need no entreaties to avoid it: yea, cast but your eyes upon that fiery gulf with a full persuasion of it, and sin if you dare. You love yourselves well enough to avoid a known pain, we know that there are stocks and Bridewells, and joales, and dungeons, and Racks, and Gibbets for malefactors, and our very fear keeps us innocent: were your hearts equally assured of those hellish torments, ye could not, ye durst not continue in those sins, for which they are prepared: yea, if you did truly believe a hell, there would be more danger of your despair, than of your security. Yea, had you but so much of an historical faith, as to believe the Scriptures, touching what God hath already inflicted upon sinners; as, upon the Angels, the old world, Sodom and Gomorrah, Pharaoh and the Egyptians, Nadab and Abihu, Chora, Dathan, and Abyram, with their 250 Captains, and many thousands of the Children of Israel, together with the whole Nation of the jews, Hammon and Balaam, Saul and Doeg, Absalon and Achitophel, Ahab and jesabel, Senacherib and Nebuchadnezar, the 2 Captains and their fifties, Herod and Judas, Annanias & Saphirah, with a world of others. Much more, if you did believe how severely he hath dealt with his own Children, when they sinned against him. vizt. with Moses, and Aaron, and Ely, which were in singular favour with him; yea, with David, a man after his own heart, and that after his sin was remitted; it were impossible but thou wouldst fear to offend so jealous a God: for thus thou wouldst argue, If God be so just and severe to his own children, who were so good and gracious; how shall I, a wicked & ungracious servant, that never did him a piece of good service all my days, look to be dispensed withal? If the godly suffer so many, and grievous afflictions here; what shall his adversaries suffer in hell? If Samson be thus punished, shall the Philistims escape? If the righteous shall scarcely be saved, where shall the ungodly and sinner appear? as the Scripture speaks: 1 Pet. 4.18: For thou canst not Imagine, that he will deal after a new and extraordinary way with thee, and so break the Course of his so Just, and so long continued proceed. Wherefore dally no longer with your own souls. Are ye Christians in earnest? Do ye believe the word? or do you not? If you do not, ye are worse than the Devil; for the Devils believe and tremble; they have both faith and fear, where as thou hast neither fear nor faith. If you be Christians, there is an hell in your Creed: if there be an hell, How dare you tore Heaven with your blasphemies, and bandy the dreadful Name of God in your impure mouths, by your bloody oaths and execrations? How dare you exercise your saucy wits in profane scoffs at religion, and disgrace that blood, whereof hereafter you would give a thousand worlds for one drop? It is no light or slight offence, to contemn the brethren of the Son of God: but thou fightest against the very graces of God's Spirit, wherever they appear: and notwithstanding thou didst vow in thy baptism, to fight under Christ's banner, against the world, the flesh and the Devil, and to continue his faithful soldier and servant unto thy lives end, as good reason, since he laid down his life to redeem thee, and hath ever since protected and provided for thee; for a very Dog will fight for his master that feeds him: thou contrarily takest part with the world, the flesh and the Devil, his mortal enemies, and takest up arms to fight against Christ. Again, if there be an hell, and but a tithe of ●hem Christians, who call themselves so; what means our grinding of faces, like edged tools, and our spilling of blood, like water? What means our racking of rents, our detention of wages, our incredible cruelty to servants, our enclosing of Commons, engrossing of commodities, our griping exactions, with streining the advantages of greatness, our inequal levies of legal payments, our spiteful suits, griping usury, our bousing and quaffing, our bribery, perjury, partiality, our sacrilege, simoniacal contracts, and soul murder, our scurrile profaneness, cozening in bargains, breaking of promises, perfidious undermine, pride, luxury, wantonness, contempt of God's Messengers, neglect of his Ordinances, violation of his days, & c? when if the Word of God be true, we need no other ground of our last and heaviest doom, than ye have not given, ye have not visited, etc. Mat 25, 41. to 46. Certainly, if the tithe of us be Christians, which call ourselves so, there are abundance of Christians in hell: For what eyes can but run over, to see for the most part, what lives men lead? There was a woman much spoken of in some parts of this Land, that lived in a professed doubt of the Deity, yea, even after Illumination and Repentance, she could hardly be comforted; she often protested, that the vicious and offensive life of a great learned man, in the Town where she dwelled, did occasion those damned doubts in her mind. And we read that Linacre reading upon the New Testament the 5.6. and 7th. Chapters of Saint Matthews Gospel, and comparing those rules with Christians lives, he threw down the book, and burst forth into this protestation, Either this is not God's Gospel, or we are not Christians. Let any man look upon the lives of most men, and then say, whether the argument be not without all exceptions. It is the abstract of Religion, to imitate him whom we worship: neither are we worthy to be called Christians, except we be like him in works: We are not like Christ, except we do whatsoever God commands, and suffer whatsoever he inflicts: Now we are naught at doing, but when it comes to suffering, we are gone: it is the happiness of these cold times, that we are not put to the hot fire, for trial of our faith and love: if the Wheel should turn, which the mercy of God forbidden, how many would turn from Christ, rather than burn for him? Alas! the greatest number are like Orbilius the Grammarian, who not only forgot the Letters of his Book, but even his own name: for they not only forget what is written in Christ's Gospel, but they forget also that they are Christians, and can be of any religion, for a need; which shows their hearts are truly of none. True, God's seed is sown, but the Devil's fruit comes up: and, like the jews, we bring Christ Vinegar, when he thirsts for Wine. But what a shame? What a prodigy is this? We are bound to praise GOD above any Nation whatsoever, (for what Nation under Heaven enjoys so much light, or so many blessings as we?) above any Creature, for all the creatures were ordained for our sakes: and yet Heaven, Earth, and Sea, all the Elements, all the Creatures obey the Word of God; only men, for whom they were all made, ingratefully rebel against it. The which, as it mightily aggravates our unthankfulness; so when time comes, it will gall our Consciences to death. Yea, when we shall consider, that Christ hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought, or imagination; and that our recompense of his love, hath been only to do that which he hates, and hate those whom he loves, it will make us speechless (like him in the Gospel, who wanted his wedding Garment) as neither expecting mercy, or daring to ask it: for know this, that thy own conscience will once sting thee, like an Adder, to think what Christ hath given, and what he would have forgiven thee, if thou wouldst but have repent: to think how often thou hast been invited to Heaven, how easily thou mightest have escaped hell, how often Christ by his Ambassadors offered thee remission of sins, and the Kingdom of Heaven freely, if thou wouldst but believe and repent, and how easily thou mightest have obtained mercy in those days, how near thou wast many times to have repent, and yet didst suffer the Devil and the World to keep thee still impenitent, and how the day of mercy is then past, and will never dawn again. For the same Devil that now shuts your eyes, and labours to keep you blind, during the presumption of your life, will open them in the desperation, that shall wait on you at death, or in hell: As it fared with the rich man, who when he was in hell, lift up his eyes to Heaven; but never before, Luke 16.23. Those scorching flames opened them to propose: Sin shuts up men's eyes, but punishment opens them. But I hope I have said enough, and that thou art convinced in thine own Conscience, that hitherto thou hast been a mere Atheist, and that through Atheism, thou hast hated, reviled and persecuted the godly: If not, truth is as much truth, when it is not acknowledged, as when it is. Now if thou dost confidently, and without peradventure believe what the Scripture speaks of God, Heaven, hell, etc. If thou believest the threaten and precepts, as well as the promises, and if thou bearest any love to thine own soul, Break off thy sins by repentance, and oppose the good no longer, give no credit to the flesh, or the Devil, which prophecy prosperity to sin; but believe God and the Scripture, which manifestly proves, that every man shall be judged according to his works, Revel. 12.13. and 22, 12. Make not Christ a bolster for sin, nor God's mercy a warrant for thy continuing in an evil course. Be not therefore evil, because he is good, least like the foolish builder, thou comest short of thy reconning; for Christ came to destroy the works of the Devil, John 3.3.8, 9, 10. And not to be a Patron of sin; and there is mercy with God that he might be feared, not that he might be despised, blasphemed, etc. Psal. 130.4. Yea, know this and write it in the Table book of thy memory, and on the table of thine heart, that if God's bountifulness and long suffering towards thee does not lead thee to repentance, it will double thy doom, and increase the pile of thy torments: for every day, which does not abate of thy reckoning, will increase it, Qui number at dotes, number at drens; and thou by thy hardness and impenitency, shalt but treasure up unto thyself wrath against the day of wrath, and the declaration of the just judgement of God, Rom. 2.4, 5, 6. And so much of the third cause. Quest. What other Causes are there, why they thus hate and persecute us? Answ. Other main Causes (as they make them) are these Eight, 1. Speaking of Truth. 1 Kings 12.8, 17, 23, 24, 26, 27. jer. 11.19. and 26.8, 9, 11. and 36, 23, 26. and 38.4, 5, 6. Amos 5.10. Mark. 6.16. to 29. Acts 16, 19 to 25. and 17.5, 6, 7, 13. and 18, 11, 12, 13, and 19, 26. to 34. and 21: 27, 28, 30, 31. and 22, 22, 23. and 23 1, 2, 12, 13, 14. Gal 4.16. 2. Misprision, Acts 24.14. and 26, 9, 10, 11, 24. 1 Kings 18.17, 18. Psal. 14.1. Jer. 44.17, 18, 19 Wis. 5.4. Mat. 7 14. and 13.55, 56, 57 and 28, 15. Mar. 5.39, 40. and 7.5, 8, 9 John 2.19, 20, 21. and 3, 3, 4. and 7.15, 23, 24. and 8.15, 57, 58, 59 and 9.16. and 16, 2. Acts 2.13. 2 Thes. 2.10.11, 12. Rom. 8.5, 6, 7, 8 1 Cor. 1.18. to 29. and 2.7, 8, 10, 11, 12, 13, 14, 15, 16. and 3.18, 19, 20. 2 Tim. 2.26. 1 Pet. 2.7, 8. Rev. 3.17, 3. Example of the multitude, Gen. 19 4. to 12. Num. 14.2.3, 10. and 16.1. to 4. Mat. 27.20, 25, 27, 39, 49. Acts 19.24, to 30. 4. Separation, Gen. 39.12. to 21. Psal. 26.4, 5. and 101.7. and 119, 63, 115. Prov. 5.8. and 23, 20. jer. 15.19. Wisd. 2.16. john 15.19. 1 Cor. 5.11. 2 Cor. 6.17. Ephes. 5.7. 2 Thes. 3.6, 14. 1 Pet. 4.4. Rev. 18.4. 5. The preaching of some Ministers, jer. 5.31. and 8.11. and 23, 13.14, 15, 16, 17, 21, 22, 26, 27, 31, 32. Eze. 22.25, 26, 28. Mat 9.34. Mark. 13.22. joh. 5.43. Act. 13.8 and 20, 29, 30. Rom. 16, 17, 18. 2 Cor. 2.17. and 11.13, 14, 15. 1 Tim. 4.1, 2, 3. 2 Tim. 3.8. 2 Pet. 2. ch. and 3.3. 6. The scandalous lives of some professors, Gen. 9.21, 22. and 12, 18, 19 and 19.33, 35, 36. and 20.2, 12, 16. and 34, 13, 14, 15, 16, 25, 26. to 31. 1 Sam. 2.12. to 18. 2 Sam. 12, 14. Mat. 7.15. and 18, 7. and 23, 3, 14, 23, 24.25.27. and 26, 14, 15, 16, 70, 72, 74. and 27.5. 7. Flocking after Sermons, joh. 11.48. and 12, 19, 6, 2. and Acts 13.45. Matth. 4.24, 25. and 15, 30. Mar. 3.10. and 8.1. and 10, 1, 2. Luke 5.15. and 6, 17, 18, 19 8. The final cause is, that they may have more company here in sin, and hereafter in torment, Psal. 35.4 7, 12 and 40.14. and 5.6, 6. and 59, 2, 3. Matth. 23.13, 15. Luke 11.52. john 11.48. and 12, 10.11. and 15.19. Act. 26.11. 1 Pet. 4.4. Revel. 12.17. and 13, 15. But they are all so prolix, and yet so unmeete to be abbreviated, that if I should handle them, and make of all but one Volume, they would so swell the heapè, that not a few would be deprived of the whole. He will buy a Manual, or Enchiridion, that will not buy a Commentary: and he will read a Coranto, that will not read a Chronicle History. Yea, it may happen to meet with Patients so desperate, that although they acknowledge it is of absolute necessity for them to be informed touching these things, yet having Queasy stomaches, if they see their Potion big, aswell as bitter, will resolve to suffer, yea to die rather than take it. That will be swallowed by morsels, and easily digested, which being taken all at once, will not only cloy, but surfeit. Wherefore I will reserve the rest, until I see what return this will make: And the rather, for that there are three Treatises already published of this very subject, viz. Sin stigmatised. The Victory of Patience, last Edition. The mischief and misery of Scandals. The end of the first Part. Imprimatur, Tho. Wykes.