The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ...

THE CAVSE & CVRE OF Ignorance, Error, Enmity, Atheisme, Prophaness, &c.

SECT I.

Question.

HOw is it,* 1.1 that the practice of Christianity is every where spoken against, under the name of Schisme, as the chiefe Iewes told Paul in his time? Acts 28.22. And that so soone as men become re∣ligious and conscionable, they are made a by-word of the people, Iob 17.6. A song of the drunkards, Psal. 69.12. And generally hated of all, Math. 10.22.

Answer. Know yee not (saith St. Iames) that the Amity of the World, is the Enmity of God? And that whosoever will be a friend

of the World maketh him••elfe the enemy of God?* 1.2 James 4.4. A wicked man (saith Solomon) is abomination to the just, and be that is upright in his way, is abomination to the wicked, Pro. 29.27.

There is a naturall Enmity, and a spi∣rituall Antipathy betweene the men of the World and the Children of God; whence it is that the holy Ghost (who can give most congruous Names to Na∣tures) useth in the Scripture, Gods Dictionary, not only to call wicked men Adders, Alpes, Cockatrices, Serpents, Dragons, Lyons, Tygers, &c. Psal. 10.9. & 74.13. & 80.13. & 140.3. Esay 14.29. Dan. 7. Zeph. 3. Math. 23.33. which are the mortallest 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 con∣trariety and antipathy living, and dead, as both Naturalists and Lutinists observe.

It is an everlasting rule of the Apostles, He that is borne after the Flesh will perse∣cute him that is borne after the Spirit, Gal. 4.29. not because he is evill, but because hee is so much better

then himselfe. 1. Iohn 3.12. because his life is not like other mens; his wayes are of another fashion, Wis. 2.15. for therefore speak they evill of you, because yee will no longer run with them to the same ex∣cess of ryot, 1. Pet. 4.4.

SECT. 2.

Quest. BVt are not many discouraged,* 1.3 and others beaten off from being Re∣ligious, through the daily scoffes and re∣proaches, which in every place the Godly meet withall, 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 generall contempt which the Devill 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, Math. 11.6. For hereby it is growne to that, that men feare nothing more then to have a name that they feare God, and are more asha∣med to be holy then prophane, because holiness is worse intreated then pro∣phaneness: with Peter we are apt to de∣ny

our Religion, when we come in com∣pany with Christs Enemies: and with David, to dissemble our Faith, when we are amongst Philistims. Like those white-livered Rulers, Iohn 12.42. who loved the praise of men, more than the praise of God, we choose to conceale our know∣ledge of, and love to Christ, lest we should be mockt, have so many frownes, and frumps, and censures, and scoffes, be branded with that odious and stigmati∣call name of an Hypocrite, &c.

True, with Nicodemus, we owe God some good will, but we dare not shew it because of this, we would please him, yet so as we might not displease others, nor our selves.* 1.4 Like the young man in the Gospell, we will follow Christ, so Christ propound no other conditions, then what we like of: but what will be the issue, our Saviour saith expresly. That he will be ashamed of such at the latter day, who are now ashamed for his sake, to beare a few scoffes and reproaches from the World, Mark 8.38. A sad say∣ing for all such: which considered seri∣ously, would alter the case with many; as it fared with Vstbazanes an old Noble man, and a Christian, that had been Sa∣pores

the King of Persias Governour in his minority: Who when Sapores raised a great persecution against the Christians was so terrified, that he left off the pro∣fession: But sitting at the Court Gate when Simion an aged holy Bishop was led to Prison,* 1.5 and rising up to salute him; the good Bishop frowned upon him, and turned away his face with indignation, as being loth to look upon a man that had denied the faith: whereupon Vstha∣zanes fell a weeping, went into his Chamber, put of his Courtly Garments, and brake out into these words; Ah! how shall I apeare before God, and my Saviour whom I have denied; when Simion a man will not indure to look upon me: If he frown how will God behold me when I come before his Tribunall, &c. For this Phisick so wrought with him, that he recovered not only health, but such spirituall strength, that he went boldly to the King, profest himselfe a Christian, and dyed a Martyr gloriously.

SECT 3.

BVt secondly, it so forestaleth (such as are without) with Prejudice a∣gainst goodness and circumspect walk∣ing,* 1.6 that they resolve never to be Re∣ligious so long as they live: As how many not only stumble at Christ, the li∣ving and chief corner stone, elect of God, and precious, but quite fall as at a Rock of offence: yea, ••tterly disallow of the things that are excellent, only through the contempt which is cast upon Reli∣gion? 1 Pet. 2.7.8.

What such mens thoughts are we may heare from the damned in Hell, We fooles thought their lives madness &c. Wisd. 5.3.4. And experience shewes, that they will hate a man to the death, though he have nothing to condemne him, but his being holy.

Yea, where Satan hath once set this his porter of Prejudice,* 1.7 though Christ himselfe were on earth, that soule would stumble and be offended at his very best actions, as we see in the Scribes and Pharisees, who made an evill construction of whatsoever he did or spake: 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 re∣ceived sinners, he was their favourer: When he healed the sick, he was a brea∣ker of the Sabbath, &c. Iohn 8.

Nor can the highest eloquence of the best Preacher ever reclaime such.* 1.8 For first, words are vagabonds where the ad∣mon••shed hath an evill opinion of the Admonisher Secondly, they are resol∣ved against yeelding. Thirdly, let them be convinc't 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 Devill to be cast out, even like that which we read of, Math. 17.16. For as all the Di∣sciples could not cast out that Devill, no more can all the Preachers this: for the Cure of prejudice alone in one man, is more then to cure the seaven deadly sins (as the Papists tearme them) in another. Nay (if I may speak it with reverence) what meanes can God use that shall be able to convert such an one? The nine plagues shall not prevaile with Pharaoh, the graves opening, the dead arising, the vayle of the Temple renting the light of the Sun fayling, the Centurion confes∣sing,

&c. 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 be goeth and speeds accordingly.

SECT. 4.

Quest. BVt how should weak Christi∣ans know the mystery of this iniquity,* 1.9 shake off this slavish yoke of bon∣dage and feare, in which Satan for the pre∣sent holds them?

Answ. Search the Scriptures, and they will so cleare your judgement, and cure your Prejudice, that in some measure you shall be enabled to quench those fiery darts, Ephes. 6.16. I meane, the reproaches of those evill tongues, which are set on fire from Hell, Iames 3.6. for Virgil most ex∣cellently and profoundly couples the knowledge of cause, and the conquest of all feares together.

First for the informing of your judge∣ment, our Saviour Christ and his Apostles hath abundantly foretold the same. Of a multitude of predictions I'le only in∣stance three or foure. All that will live

godly in Christ Iesus shall suffer persecution, 2. Tim. 3.12. Not some, but all: and what all, but even all that will live godly? Now, methinkes, if there were no other texts in the Bible but this one, it were omnisufficient to take away Prejudice and wonder touching the Worlds 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, Math. 10.22. & 24.9. Not of a few, but of all Men and Nations, that is, all na∣turall men, or the greatest part of men in all Countries and Nations, yea, and for no other cause, but for professing of Christs Name. Neither is Christ a signe to be spoken against of many in Babylon, or Assyria,* 1.10 but of many in Israel, Luke 2.34 where Religion is profest publickly.

Yea, when sincerity is wanting, the nearer the line with any opposition, the greater Eclips. The Gadereans but be∣sought Christ to depart, his own Coun∣try men drave him out, and cast him down headlong, Luk 4.29. Yea, who was his greatest enemy but his greatest friend, even one of his houshold-Chap∣lains? And who but Ieremies familiars watched for his haulting?

Againe (saith our Saviour) The ser∣vant is not above his Master, Iohn 15.20. But Christ having suffered so much, if we should rest, the Servant were above his Master, which were senslesse to thinke: For could not his wisdome, innocency, and holinesse, fence him from these scornes, and can thine fence thee? Be∣sides, that ancient prediction must bee fulfilled, I will put emnity between the seed of the Serpent, and the seede of the Woman Gen. 3.15. But, if there bee no war be∣tweene 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 bee false; which were blasphemy once to thinke.

Wherefore marvell not my bretheren, though the world hate you, as Saint Iohn speakes,* 1.11 1 Iohn 3.13. Neither count it strange, as Saint Peter hath it, concer∣ning the fiery tryall which is among you, to prove you, as though some strange thing were come unto you, 1 Pet. 4.12, for Christ and his crosse are unseparable, Luke 14.27.

Whence that definition of Luther that

a Christian is a crosse-bearer.

Againe, search the whole Bible over and you shall not finde one holy man mentioned, without mention of some∣thing hee suffered from ungodly men; as it were easie to instance, how Abel, Lot,* 1.12 Noah, Righteous men Abraham the Father of the faithfull, Isaac, Iacob, Ioseph Patriarches and Fathers of the Church, meek Moses, upright Sam••••l, holy David, wise Solomon, all the Lords Priests, Pro∣phets, Apostles; yea the harmlesse Babes and our Saviour Christ himselfe, did se∣verally suffer from wicked and ungodly men, yea, never man came to Heaven, but first hee passed through this Purgatory: God had one Sonne without sinne, but never any one without suffering; which makes our Saviour say, Woe be to you, when all men speake well of you, that is, when evill men speake well of you, for so did the Iews of the false Prophets, Luke 6.26. Whereas hee pronounceth them blessed, which heare ill for well doing, Mat. 5.11. Which leads mee to the second point.

SECT. 5.

SEcondly, For Scriptures to confirme, comfort, and strengthen weake Christians against the worlds hatred and calumny,* 1.13 these would be applyed which follow.

Blessed are they (saith our Saviour) which suffer persecution for righteousnesse sake, for theirs is the Kingdom of Heaven, Mat. 5.10. And againe, B••essed are yee when men shall revile you, and persecute you an•• say all manner of evill against you fals∣ly for my sake, rejoyce and bee 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, Rejoyce, inasmuch as yee are par∣takers of Christs sufferings, that when his glory shall be revealed, yee may bee glad al∣so with exceeding joy, for if yee be reproach∣ed for the name of Christ, happy are yee, for the spirit of glory and of Go•• resteth upon you; Which on their part is evill spoken off, but on your part is gloryfied, 1 Pet. 4.12, 13, 14. Loe here is reward e∣nough for all that men or divills can do against us: And what will not men un∣dergoe,

so their reward may be answera∣ble? This hath made thousands even am∣bitious to imbrace the flames. Your cruelty is our glory, said the Martyrs in Tertullians time, to their persecu∣tors; for the harder wee are put to it, the greater shall our reward bee in hea∣ven. It is to my losse (said Gordius the Martyer) if you bate mee any thing of my sufferings.

But yet further, what saith Saint Paul? In nothing feare your adversaries, whose malice is to them a token of perdition,* 1.14 but to you of salvation, and that of God, Phil. 1 28. Yea, in the same Chapter, ver. 29. He preferreth the gift of suffering before the gift of beleeving: And in his Epistle to the Church of Thessalonica pe∣remptorily concludeth, that they are e∣lect of God, from this ground, That they received the word in much affliction with joy in the holy Ghost. They that dwell where Sathans seate is, holding fast Christs name, without denying his faith: are Protestants indeed, Revel. 2.13.

Examine these Scriptures againe and againe, for every word of them is pon∣derous, and consider of whom and by whom they were spoken: then cer∣tainly

thou wilt confess, that if their be any Nectar in this life, 'tis in sorrows wee indure for Righteousnesse. And methinks, when I heare goodnesse ca∣lumniated, I beare it the easier, because the servants of vice do it.

SECT. 6

* 1.15Quest. WHat is the original ground of the worlds hatred?

Ans. That Proclamation which God himselfe made in Paradise Gen. 3.15. where hee saith unto the Serpent; I will put enmity between thee, and the woman, and betweene thy seed••, and her seed, hee, or it, shall bruise thine head, and thou shalt bruise his heele.

* 1.16Quest. As to the building of an house, it is needfull, first to lay a good founda∣tion, before wee either raise the walls, or cover it with the Roofe: so this Text being the foundation, roote, or spring of our insuing discourse, it is ne∣cessary (for the better supporting, and also conceiving of that which follows) clearly to open it, or take it in peeces, that every part may bee viewed seve∣rally.

Ans. The whole frame, or sub∣stance of the text being a generall Proclamation of VVarre, even of its owne accord, falls, or empties it selfe into ten parts; And they especially leade us to consider these particulars, Viz.

• The Thing, proclaimed,
• The Author, proclaiming,
• The Captains & Souldi∣ers, between whom,
• The Cause why,
• The End wherefore,
• The Time when,
• The Manner how,
• The Place where,
• The Continuance,
• The Issue & effects.

Quest.* 1.17 The whole being thus let fall in∣to parts, let us take up each severall in order, and view it. And first tell me what is in∣timated, by this Enmity which is here pro∣clamed.

Ans. By Enmity is ment, a bitter, inveterate, irreconsiliable and endlesse hatred and devision; opposite to that amity and familiarity, which former∣ly had been betweene the Woman and the Serpent. Breifly it is the very gall of the Prince of darkenesse.

Quest.* 1.18 Who was the Author and pro∣clamor of it?

Ans. The Authour and principall ef∣ficient of it, is God himselfe: for it we looke a little backe to the preceding

verse, wee shall see that this (I) is Ie∣hovah; the eternall God, and Lord of Hosts.

* 1.19Quest. Betweene whom was this Enmity proclamed?

Ans. 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 seede.

Ans. By the Serpent wee are to un∣derstand Sathan who opened the Ser∣pents mouth; and caused it to speake with mans voyce. as the Lord by an Angell, opened the mouth of Balaams Asse, Num. 22.

* 1.20Secondly, by the Serpents seede, is ment the whole Generation of wicked men, as interpreters conclude general∣ly: and other Scriptures make cleare, calling them Serpents, Generations of vipers, and Children of the Divell. Mat. 23.33. Iohn 8.44. and 1 Iohn 3.10. yea! when Sathan by seducing Adam, to breake Gods law in eating the forbid∣den fruite, had deformed him after his own Image; as God had formed him after his: hee intituled all his heires to that name the seede of the Serpent. Iohn

8.44. of which more hereafter.

Quest. What is meant by the woman and her seed?

Ans. By the woman is meant Eve:* 1.21 by her seede, wee are to understand first and cheifely Christ; the singular seede, who was so the seed of the woman, as that hee was not of the Man. Gal. 4.4. being borne of a Virgin. Esay 7.14.

Secondly it implyeth all the elect his members; who are not only Eves seede, as she was the Mother of all live∣ing by nature; but by faith also: as else where they are called the seed, or children of Abraham Gal. 3.29,

Quest.* 1.22 What may bee gathered from these tearmes thus explicated? and what instructions afford they?

Ans. 1.* 1.23 That there was a twofold King∣dom set up in this world: A Kingdome of darkenesse, of sinne, and of misery; and a Kingdome of light, of holinesse, and of happinesse: the King, and cheife Commander of the one being Sathan, the Prince of darkenesse; the God of this world, (that is of all wicked men in this World) And cheife of evill spirits, his subjects all the sons of Adam, without exception, or exemption of any; even

the Elect before calling, and Rege∣neration; and the reprobate without limitation. And the King of the other being Christ, called in scripture the won∣derfull Councellor, the mighty God the e∣verlasting Father and Prince of peace, the Lord of Lords and King of Kings. Isa. 9.6. Rev. 17.14. who is also the chief of men, even the chief son of man. His Subjects, the godly alone, by which I understand so many of the Elect, as are regenerate: though indeed wee have all received our presse-money in baptisme, and ought every one according to our ingagement; maintain this fight against the Devil and the World.

2. That Sathan hath more Subjects, th••n any Emperor in the world;* 1.24 yea, more men to serve and fight for him; th••n the Trinity which made us: that the little handfull of the Church, is in∣vironed, and besieged with a numberless Multitude of deadly Enemies: All the Armadoes and Troopes of Devills, all the Companies of the wicked, all the forces and powers of Hell; have bent their Bowes, and made ready their Ar∣rowes, that they may privily shoote at the righteous; who are the only marke

of their malice, and white at which they levell. Psa. 11.2.

I confesse among us Christians: Christ is the subject of all tongues; Oh that hee were the object of all hearts! but whereas the Schoole disputes of him, the Pulpit preaches of him, Hipocrites talk of him, time servers make use of him, Po∣lititians pretend him, Profane men swear by him, Civill honest men persecute him, Millions professe him, few love him, few serve him, few care to honour him. Godly men even amongst us Christians, are like timber Trees in a wood; here one and there one; yea, it is to bee feared, that as once in Israel, a thousand fol∣lowed Baal, for one that followed God: So now in England, many serve the world, and the flesh and the Devill, for one that truely serves God in sincerity, truth and holinesse.* 1.25

3 If our Enemies are so many in num∣ber, so great in might, in malice, in expe∣rience and cunning; as from hence wee are informed: yea, if wee have Enemies inferiour, as wicked men, exterior, as the world; interior, as the flesh; su∣periour, as the Devill; it behooves us not to trust to our owne strength (Her∣cules

himselfe could not coape with two adversaries at once) but to implore the assistance of Almighty God, and Christ our Captaine; whose weakenesse was too strong for all their power and might; the which beeing done; feare not a strong Enemie against thee, seeing thou hast a stronger friend with thee.

SECT. 7.

Quest. WHat collect you in particular from those words; I will put Enmity &c.

* 1.26Ans. This shewes the stabillity, and certainty of it, for with God, neither doth his word disagree from his inten∣tion (because hee is truth it selfe) nor his deede, from his word, because hee is power it selfe: God is not as man, that hee should lye; neither as the Sonne of man that he should repent: Hath hee said, I will put enmity, and shall be not do it? Or hath he spoaken the word, and shall not hee accom∣plish it? Numb. 23.19. Heaven and Earth shall passe away, but one jott, or tittle of ••is word shall not passe, til all bee fulfilled, Mat. 5.18.

Quest. What instruction affords this?

Ans.* 1.27 1 That to be without reproach∣es, or persecutions, wee may rather wish then hope; for what peace can we looke for,* 1.28 betweene the seede of the woman, and the seede of the Serpent, seeing God himselfe from the beginni••g hath set them at Enmity? yea, once to expect it were an effect of frenzy, not of hope.

2 Since we can expect no peace f••om the Serpents seede;* 1.29 let as many as are of the womans seede, and of Christs side; ••nanimously hold together. It is hard to say, whither Bazil▪ and Eusebius, who perceiving the Arrians to improve a difference between them; to the pre∣judice of the Orthodox; soone reconci∣led themselves, and united their forces together against the common enemy, are more to bee commended, Or the Pope to bee abhorred, who was so busie and hot against Luther, that hee neglected to looke to all Christendome against the Turke. Which declared, that hee could easier disgest Mahometisme, then Luther∣onisme. The case of too many in our dayes, that thinke they love Christ fer∣vently, though wee may justly suspect

the contrary, by their being so busie, and hot against the Reformation esta∣blished. Against which they cannot bring any expresse scripture; only they seek straws to put out their own eyes, & puzzell others withall. As Bernard speaks of som•• in his time; and sure I am, it would argue more love to Christ, and obedience to his gospell; if they would ioyne with the godly party, against A∣theists, and Papists. As, let but two Ma∣stifes bee jarring betweene themselves: when the Bare comes they forget private strife, to assayle their common Enemy. And certainly they might bee as firme friends to truth; although they were not such bitter enemies to peace. For as the case standeth it is hard to deter∣mine whether they more intend to doe God service; or really doe the Devill and his instruments service; by their contradicting, and aspersing all that are not of their owne judgement.

* 1.303 If the Lord have put this Enmity, betweene us and the wicked. Here is warrant in opposing, comfort in suffe∣ring.

* 1.314 If the seede of the Woman, fight on Christs side, and they have Gods word

for their warrant: they are sure to have him assist them, and prevent their Ene∣mies: and is not that God wee fight for able enough to vindicate all our wrongs?

SECT. 8.

Quest.* 1.32 What occasioned the Lord to pro∣claime this enmity?

Ans. Adams si••ne in eating the forbidden fruite. a••d Sathans malice in moving, and seducing him thereunto, was the meritorious cause: the originall of this discord,* 1.33 is from originall sin.

Quest. What was the finall cause or end why God proclaimed it?

Ans. His end was threefold, in re∣gard of himselfe, the wicked, and the godly.

1 In regard of himselfe: his principal ••nd was his owne glory, which should a••ise from the manifestation, or admi∣rable composition of his justice, mercy, holinesse, wisdome, power, and pro∣vidence herein.

2 In regard of Sathan, and wicked men•• that hee might for the present pu∣nish one sinne with another, and in the

end take due vengeance on them in their greater condemnation, and finall Ru∣ine and destruction.

3. In regard of the Godly for their greater good, as namely that they might, by this affliction and chastisement, be stopt in their course of sin, be brought to the ••ight of their evills pas••, and made re∣pent of them, and prevented from si••∣ning for the time to come, and lastly to keep them in continuall exercise, that so they might walke on in the way of holi∣ness which will bring them to eternall happiness, and not to be condemned with the world.

* 1.34SECT 9.

Quest. But how can God be the Author of it, without being the Author of Sin?

Ans. Very well; Even as the temporal Magistrate may put a fello•• to death, without committing of Murther: That he, which is the fountaine of all good, is not the Author of any evill herein, may appeare.

* 1.351. By considering how the case stood at this time, with Adam and al his poste∣rity, being condemned persons, every moment expecting, and waiting for that

direfull sentence to be executed, and in∣flicted upon them, which God before had threatned, in case they should transgress his Royall command Gen. 2.17. namely the sent••nce of death.

Which was threefold, viz. of

• Body which is the temporall Death.
• Soule, which is the spirituall Death.
• Body, and soule which is eternall Death.

Opposite to that three-fold life of

• ...Nature,
• ...Grace,
• ...Glory.

The which if it had been fully, and universally accomplisht, we could have had nothing to say, but that God was just (as now we have no reason to give why so many should be Redeemed, but because he is mercifull) yet because he would, according to his nature in Justice remember Mercy, he ordained a Saviour, and Remedy even Christ implyed in the Pronoune Relative, Hee, for so many as he had before predestinated, to be borne againe by his word and Spirit. Iohn 3. to a lively faith, whereby they might lay hold on this Remedy, yet with all hee did appoint, that this their way to Hea∣ven should be thorny and troublesome. To which end he mixed with the sweet promise of Salvation, the bitter Ingredi∣ent

of griefe and sorrow, Implyed in the word Enmity, but yet more to justifie this Judgement of God: that is, to make it appeare just.

* 1.362 It will appeare if we distinguish the ends of God, Sathan, and wicked men. To which purpose I will instance in our Sa∣viours example; Iudas delivered him to death for gaine, the Iewes for Envy, Pi∣late for feare, the Devill provoked each of them, through this Enmity; Christ himselfe to obey his Fathers will, God the Father in love to sinners, and for their Redemption, each did one and the same thing. But to contrary ends: so when this Enmity breaks forth in the wicked, Sathan hath a hand in it as a malicious Author, As when he entred into Iudas and made him betray Christ,* 1.37 Luk 22.3. Man himselfe as a voluntary Instrument, as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34. God as a most Righ∣teous Judge, and Avenger, as when hee also hardened Pharoahs heart, Exod. 9.12 but how? even by permitting the seed of the Serpent, from his owne malicious inclination to hate the seed of the Wo∣man: not by infusing this malice, nor

by withdrawing any grace, but only by denying that grace which hee was not bound to give: he doth not infuse cor∣ruption, he doth not with hold the oc∣casion, Even as when the Rider gives his fiery horse the Reyns, we saie he puts him on; In mercy infusing this Enmity into the seed of the Woman, against the seed of the Serpent: Not against their persons, as they are his Creatures, but only against their condition, dispositi∣on, and wicked conversation; we and the Devill should never have falne out, we agree but too well, but that God hath put an enmity between us. Yea in the last place, as God turned the treache∣ry of Iudas, not only to the praise of his Justice, Mercy, &c. but to the good of all beleevers, so he turnes this Enmi∣ty of Sathan and wicked men, to his Childrens great advantage, and his own glory.* 1.38 And hereupon is that distinction of adversities: as they come from Sa∣than, they are usually called temptations; as they come from men, persecutions; as from God, afflictions. And well may hee work good, by evill Instruments, when every Prince, or Magistrate hath the feat to make profitable Instruments, aswell

of evill persons as of good: And each Physitian can make poyson medicinable.

SECT 10.

* 1.39Q. This rub being removed, and the pas∣sage made cleere: proceed in the wayes of your Text, and shew me the time of this Enmity.

Ans. First I will make a distinction, and then give the Answer. The cir∣cumstance of time is twofold; the time when it was proclaimed, And the time that it is to continue.

1. If wee consider the time when it was first proclaimed; It was immediat∣ly after the fall▪ when Adam had newly sinned: not long after the Creation: even when time it self was not a week old, as is probably conjectured by the learned.

* 1.402. If we consider the time that this Enmity is to continue, it is either ge∣nerall, or particular; The generall time is here set downe in the Text indefi∣nitly, I will put Enmity between ••hee and the Woman, and between they seed and her seed, which being without limitation, is to be understood largely, and so sig∣nifies that it is perpetuall without end, from the beginning of time▪ to the end of all time, when time (saith one) be∣gan,

this malice first began, nor will it end but with the latest Man: It is an everlasting Act of Parliament, like a Sta∣tute in Magna Charta.

3 If we consider the time more strictly,* 1.41 then it signifies in the Subject possest of it, the whole time of a wick∣ed mans life: or if in time he becomes the Womans seed by a new birth, then it signifies that part of his life, which went before Regeneration: But in the Object of it, for the whole time of a godly mans spirituall life, after he is be∣come the Womans seed, even from the morning of his new birth, to the eve∣ning of his departure hence, without intermission which makes the Psalmist cry out, for thy sake are we killed all the day long, Psal. 44.22.

Quest. What way wee gleane from hence?

Answ. Some comfort,* 1.42 in that this War shall once have an end: The Israel∣lites shall not alwayes live under the Tyranny of Pharaoh, or travells of the Wildernesse: Nor the seed of the Wo∣man alwayes under this heavy yoak of affliction and persecution: for Death shall free us from our sorrowes, aswell

as from our sinnes, yea as this is their time to persecute, ours to suffer, so their time will come to suffer, ours to triumph, let me rather feele their mal∣lice, then be wrapt up in their vengeance.

SECT. II.

* 1.43Quest. WHat is their manner of venting this Enmity?

Answ. Sathan the Prince of Darknes, and his adherents the wicked world: do war against Christ and his Members two wayes, by Persecutions, and by Per∣swasions, under which two Generalls, are comprised divers and sundry parti∣culars, which I shall severally speak of, when I come to the Properties of this Enmity, In the meane time we are to take notice, that all Sathans businesse was, and is (at, and ever since the fall of Adam) to slay Soule••, 1 Peter 5.8. Iob. 1.7. Neither doth he want Instruments in all places,* 1.44 to further, and promote this his designe.

Quest. Now a word of the place where.

Answ. The circumstance of place, is threefold.

• 1. If we consider the place strictly, in respect of the Subject in whom it resides: then it is principally the heart of Man unsanctified.
• 2. If we consider the place, where it was proclaimed, then it is Paradise, or the Garden of Eden, as verse 23. shewes.
• 3. But if wee consider the place, where they exercise this Enmity, then it is the place of this miserable world, where the Church is Militant indeed, Revel. 12.7. It is said there was warre in Heaven, Michael and his Angells, fought against the Dragon: and the Dragon fought and his Angells; But this cannot fitly be construed of Heaven in Heaven, but of Heaven on Earth: For in Hea∣ven the Church is triumphant, and the Devill in the beginning was cast out of that Heaven, 2. Peter 2.4. And there is no Warfare, but all wellfare, no Jarr; but love and peace; yea such a peace, as passeth all understanding, So that by Heaven there, is meant, the Church of God on Earth; called in holy Scripture Heaven, and holy Ierusalem above; for that her chiefe treasure is in Heaven. Math. 6.20. her affections in Heaven.

• ... Colos. 3.2. her Conversation in Hea∣ven, Phil. 3.20. and for that the Lord of Heaven, dwells in her heart by faith. Ephes. 3.17.

SECT. 12.

Quest. WHat is promised shall be the issue, or effect of it; and who shall get the victory?

* 1.45Answ. The issue or effect is declared in these words; He shall bruise thine head, and thou shalt bruise his heele. The mea∣ning whereof is this.

1. By bruising of the head, is meant Sathans overthrow, and finall Ruine and distruction by Christ, in respect of his Power, Dominion, and Workes, Iohn 12.31. and 1. Iohn 3.8. to which purpose the words of the Apostle, are very significant.* 1.46 Hee also himselfe tooke part of our flesh and blood that through death he might destroy him, that had the power of death, that is the Divell, Heb. 2.14. And he being overcome, his seed are over∣come, and perish with him, Revel. 12.9. Iohn 14.13.30. and 12, 31.32. And this is the first promise of grace, and

life made to Eve, and all mankind, now dead in sin, and enemies to God. Collos. 2.13. and 1.21. Neither is it only meant of Christ in his owne person, but it implyes that all his Members, by re∣sisting the Devill stedfastly through faith in him, shall have victory also 1 Corinth. 15.57. given them by the God of peace, who shall bruise Sathan under our feet shortly, as the Apostle speaketh plainely, Rom. 16.20. Faith in the Lamb, shall put this roaring Lyon to flight: They overcame him by the blood of the Lamb, Reve. 12.11.

Secondly by his heele bruising is meant,* 1.47

• 1. First Christs holy wayes, which Sathan should by all means (either of Temptations, or Persecutions) seek to sup∣presse:
• 2. And secondly his humane Nature, which Sathan should afflict all manner of wayes, untill he brought upon him
  • That Shamefull, Death of the Crosse, Ga••. 3.13.
  • That Painefull, and Death of the Crosse, Ga••. 3.13.
  • That Cursed, Death of the Crosse, Ga••. 3.13.

For then his heele was bruised, when his Body was crucified. And it was no

more then the bruising of his heele; his divine Nature being impassible and un∣touched; where note that it was the politick malice of the Devill and the World, that aymed by the death of the Generall, to disband the Army. So long as Christ lived on earth, we read of no persecution against his Disciples, Math. 9.15. But let him be once remo∣ved, and then there is havock made of the Church, Stephen is stoned, Peter cru∣cified, Paul beheaded, some strangled, some burned, some broyled, some brai∣ned, all but only St. Iohn murthered. And Thirdly it is meant, that all who beleeved in Christs name, shall suffer bruising, in one kinde or other for his sake: And then his heele is bruised, when his Members are afflicted: But all the hurt they can do is, but to bruise the heele.

Bruise them in their

• ...Persons,
• ...Estates,
• ...Good Names;

For to hurt their best parts, their Soules, they shall never be able: yea all this bruising in the end shall turne to the further good.

Of their Soules,

• ...Here in Grace,
• ...Hereafter in Glory.

And so you have the matter, the Au∣thor, the Subject, the Object, the Cause, the End, the Time, the Manner, the Place, the Continuance, the Issue and effects of this Enmity.

SECT. 13.

Quest. BY your opening of this Text, and unveyling of the termes: I see it looketh two severall wayes, and that it reacheth out as it were with one hand, a blessing to all beleevers, aswell as a curse with the other to all wicked men and Spi∣rits.

Answ. Yea it is like a Checker;

• halfe white,
• halfe black.

Consi∣sting as

Much of Mercy and Consolation,* 1.48 as Judgement and terror: resembling Moses who saved the Israelites, and slew the Egyptians. For as harsh as the words sound, they are so full of grace, and mercy; and containe so much in a little, that this text may well be called

the Gospells Epitome; yea the mar∣row, or pith of the whole Bible, com∣piled by wisdome it selfe; A short, yet absolute Sum of all holy faith, yea the foundation of all whatsoever the Pro∣phets and Apostles have written, or Ministers do preach; The key of the Scriptures, as Ambrose calls the Creed; It is but of a short sound, but of a large extent; little in shew, infinite in sence.

In fine, it is so large for matter, so short for phrase, so profound for depth, so sweet for Consolation, and yet so terrible for severity, that it well suites with the Author who spake the words and none els.

Quest. I perceive then, that to draw this Well dry, to dig this Mine to the bottome, and to speak of each severall, in this uni∣verse were an Herculean work, and fit for some divine Theseus, or Solomon.

Besides it would require too large a vol∣lume, for Common use: wherefore it shall content mee, you only Anatomize that part or Member of the whole which is here ter∣med Enmity, by laying open the veines, and Arteries thereof; it being the very point, or mayn Center, the pole, or Cardinall Axeltree, upon which this text moves, and

is turned. And that will be sufficient: For where prevailing is by lyes, there discovery is victory; yet lest the Pages should still grow, As fi••h into a multitude, garble your notions, and give us but the very Marrow of the matter.* 1.49 And because Method to the matter is as fashion to Apparell; and form to building, propose what shall be your order of distribution.

Ans. As the Throne of Solomon was mounted unto, by six staires: so this Throne of Sathan, this strong hold of the wicked, may be mounted unto (for I only intend a discovery at this time) by a Ladder of six steps, set upon this ground which is already laid, or if this originall, be counted for one step, then the Ladder consists of seaven staves, answerable to the seven steps which led up to that Temple in Ezekiels Vision, Ezek. 40.26. For

I will draw all our present discourse, to one of these heads: (taking liberty so to place them, as may serve best for my purpose, and the Readers benefit.)

Viz.

• The Originall, of Enmity.
• The Continuance, of Enmity.
• The Properties, of Enmity.
• The Causes, Why wicked men hate and persecute the Godly.
• The Ends, Why wicked men hate and persecute the Godly.
• The Reasons why, God permits them;
• The Reasons why, The Godly suffer it so patiently.

These seaven shall limit my speech, and your patient attention, and I take them only to be inherent in the words, there be some short adherent circum∣stances, which I shall salute as I passe, they may be within the circumference, these are in the heart and Center; And these alone as I suppose, may serve as spectacles, to see the Devill ••nd his Workes by, in the matter of hatred and persecution.

SECT. 14

Quest. TO begin with the second point proposed (having dispatched

the first) and to proceed from Explication to Confirmation,* 1.50 and so to Application. How prove you that there hath been in all Ages past, is now, and ever shall be be∣tween these two Kings Sathan and Christ, and their Regiments, the wicked and the Godly, a perpetuall War, Enmity and strife, according to the Lords prediction or Pro∣clamation?

Ans. For proofe I could produce Testimonies and examples innume∣rable there being scarce a Page in the Bible, which doth not ••ither expresse or imply somewhat touching this En∣mity, yea as if the Scriptures contained nothing else, the holy Ghost significant∣ly calls them the book of the Battailes of the Lord, Numb. 21.14. as Rupertus well observes.

And because examples, give a quic∣ker impression then Arguments: the proofe shall be by Induction of parti∣culer instances collected from the Scripures and Ecclesiasticall History, wherein I will be briefe, and only mention, Three in every Age (though the Sea of examples hath no bottome) for that I shall be forced to speak more

at large when I come to the properties and Causes of Enmity.

The continuance of the worlds Enmity in all Ages. Viz.

• 1. In the old world before the flood.
• 2. After the flood, before the Law.
• 3. After the Law, before Christ.
• 4. Since the Gospell in the time of Christ and his Apostles.
• 5. After the Apostles for the resi∣due of the ten Persecutions.
• 6. From the Primitive times and Infancy of the Church hitherto.
• 7. For these present times wherein we live.
• 8. For the time to come unto the Worlds end.

* 1.511. To begin with the first Age, Viz. the old World before the Flood. Wee read of this War, enmity and strife between Cain and Abell, 1 Iohn 3.12. Betweene Lamech and the holy Seed, Gen. 4.23.24. and between those wicked Gyants, which Moses speaks of, and the sons of God, Gen. 6.2. to .12. Yea, those Gyants bad battle to Hea∣ven, as our Mythologists add, to ver. 4.

SECT. 15.

2. AFter the Flood,* 1.52 before the Law, between all the men of Sodom and righteous Lot, Gen. 19.4.9.11. 2 Pet. 2.8. between Hagar and Ishmael, the Bond woman and her son, and Sarah and Isaac, the Free-woman and her son, Gen. 21.9.10. Gal. 4.29. And between Esau and Iacob, first in the wombe, the more plainely to sha∣dow out this enmity, Gen. 25.22.23. and after they were borne, Gen. 27.41.

SECT. 16.

3. AFter the Law,* 1.53 before Christ, between Doeg and the eigh∣ty five Priests, which he slew with the edge of the sword, 1 Sam. 22.18.19. Between Iezabell 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.

SECT. 17.

* 1.544. SInce the Gospell, in the time of Christ and his Apostles this enmity so manifested it selfe, not only in the Gentiles, but in the Iewes, Gods ow••e people, who first moved those persecutions against Christ and his Members, that having beheaded Iohn Baptist his Harbinger, and crucified himselfe the Lord of life, we read, that of all the Twelve, none dyed a naturall death save onely Saint Iohn, and he also was banished by Domitian to Pathmos; and at another time thrust into a Tun of seething Oyle at Rome, as Tertullian and Saint Hierom do report: See Acts 7.51. to 60. & 12.1. to 5. Rom. 8.36. Iohn 21.18.19.

* 1.55Now all these, besides many other of his Disciples, suffered martyrdome meerely for professing the faith of Christ; whereof some were stoned, some crucified, some beheaded, some thrust thorow with Speares, some burnt with fire, with a multitude of o∣ther Beleevers, for Ecclesiasticall Hi∣story makes mention of two thousand which suffered the same day with Ni∣canor,

Acts and Monuments, page 32. which makes Saint Paul cry out, I think that God hath set forth us the last Apostles, as men appointed to death, 1 Corinth. 4.9.

SECT 18.

5. AFter the Apostles, if we con∣sider the residue of the ten Persecutions,* 1.56 raysed by the Romans a∣gainst the Christians, which was for three hundred yeares, till the comming of godly Constantine, we find that un∣der Dioclesian, seaventeen thousand Christians, were slaine in one month: amongst whom also was Serena the Emperesse, yea under him and nine other Emperors, there was such an innume∣rable company of innocent Christians put to death and tormented, that St. Hierome (in his Epistle to Chromatius and Heliodorus) saith, There is no one day in the whole yeare unto which the number of five thousand Martyrs might not be ascribed, except only the first day of Ianuary, 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 lesse then twenty nine severall deaths that they were put unto, if no other be omitted.

SECT. 19.

* 1.576 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 Iewes and Ro∣man Emperours: touching which, for brevities sake, I referre you to the Book of Acts and Monuments. Yet be∣cause a tast may please some, I will in∣sert what the Holy Ghost hath foretold in the Revelation, touching the Pope, who calls himselfe Christs Vicar and supreme Head of the Church: the Angell, speaking of the Whore of Baby∣lon, saith, Shee was drunk with the blood of the Saints and with the blood of the Martyrs of Iesus, Revell. 17.6. Which in part was fulfilled in England, under the raigne of Queene Mary, when in one yeare, a hundred seventy six persons of good quality were burnt for Religi∣on,

with many of the Common sort: and in France, for before these late bloody Massacres, there were more then two hundred thousand which suf∣fered Martyrdome about Transubstan∣tiation: For the chiefe persecutors of Christ and his followers, are not Athe∣ists, or Turks, or Iewes, but such as hold great place in the Church, Antichristi∣ans and Pseudochristians, which makes our Saviour say they shall excommunicate you, that is, they shall blot out your names from among Gods people, or cast you out from the visible outward communion of the Saints.

And indeed,* 1.58 vertue hath ever suf∣fered most from those, which should and seeme to uphold her: and instru∣ders upon other mens right can indure any man, how bad soever, rather to live by them, then 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 ser∣vants, who came to receive their Ma∣sters rent: they did not kill the Theeves and Robbers, and spoylers of the Vine∣yard, 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 professe the same Faith and Religion with them. It hath been the complaint almost of all the Fa••••ers and Saints of God, which have written, that the faithfull, in their se∣veral times, were hated, traduced, calum∣niated, slandered reproached, accused, persecuted and condemne•• of such as professe the same Religion with them, (••hough under o••her pretences, yet on∣ly fo their au••ier and holy lives, that they stucke close to the truth, made conscience of their wayes, and would not rush so boldly into sin as others. Ecclesiasticall History. lib. 6. Chap. 4.5.16.

SECT. 20.

* 1.597 TO come unto these present times wherein wee 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 com∣monly in a diseased body all the hu∣mours fall down into the Legs or feet, and make an Issue there: so the cor∣ruption of all ages hath sliden downe into this of ours, as into the feete. Ma∣ny (saith the Apostle) walke, that are enemies to the Crosse of Christ, Phil. 3.18. If many in Saint Paules 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 speake onely of the entertainment which piety finds among such as would be counted (not only Christians but) Protestants,* 1.60 which principally I in∣tend. Is it possible for a man to live a conscionable and unreprovable life, ab∣staine from drunkennesse, swearing, prophaning the Lords day, separate himselfe from evill, yea, wicked com∣pany, be zealous for the glory of God, &c. Without being traduced, calum∣lumniated, hated, slandered and perse∣cuted for the same? No, it is not pos∣sible: for if our righteousnesse doe but exceed the righteousnesse of a swearer,

or a drunkard, we are sure to be perse∣cuted for our righteousnesse, as Abel was persecuted of Caine, 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 Christi∣an, he is curious, phantastical, factious, and shall be mocked with the Spirit, as if the spirit of God were a spirit of dis∣honour and shame. How common a thing is it to wound all holinesse under the name of Puritan, a name so full of the Serpents enmity, as the egge of a Cockatrice is full of poyson? What should I say? The world is growne so much knave, that 'tis now a vice to be honest. O the deplorable condition of these times! Even the Devill himself durst not have been so impudent, as to have scoft at holinesse in those ancient and purer times: but now I could e∣ven sinke downe with shame, to see Christianity every where so discounte∣nanced: our very names come into few mouths, out of which they returne but with reproaches. Amongst the rest of our sins, O God, be mercifull to the contempt of thy Servants.

True, blessed be God, and good laws,

we suffer little but the lash of evill tongues; but were wicked mens powers answerable to their wils and malice, they would deliver us up to be afflicted, put us out of the Synagogues, excommunicate and kill us, as our Saviour shewes, Iohn 16.2.33. and Mat. 24.9.

Yea,* 1.61 their enmity and hatred would be so virulent and bitter, that the bro∣ther would betray the brother to death the Father, the Son, and the Children would rise up against their Parents and cause them to dye, the kinsman against the kinsman, and the friend against the friend, only for professing Christs name, & being religious, as himselfe affirmes, Math. 10.34, 35, 36. Luke 21.16.17. Neither is it strange, for this was one of the endes of Christs comming into the World, as appeares, Mat. 10.34.35. where himselfe saith, Think not that I am come to send Peace, but the sword; mea∣ning between the seed of the Serpent & 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 mans enemies shall be they of his owne houshold, Luke 12.51, 52, 53.

Neither want we precedents of this;

For, by whom was upright Abel perse∣cuted and slain, but by his owne bro∣ther Caine? Who scoffed at righteous Noah, but his owne son Cham? By whom was that vertuous and religious Lady Barbara put to death, for imbra∣cing the Christian Faith, but by her owne Father Dioscorus? Who made Serena the Empresse, a Martyr for her faith in Christ? but her owne Husband Dioclesian. Who helped to burne Brad∣ford? but Bourne, whose life he had formerly saved. And lastly, by whom was our Saviour Christ betrayed, bu•• by his owne Disciple Iudas?

SECT. 21.

* 1.628. FOr the time to come, As this strife and enmity in the wicked against the Godly, was early in its en∣trance, taking its first being in the be∣ginning of time, and hath constantly continued hitherto: so it will be long in continuance, and endure to the end of time, as the Scripture shewes: 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 expresly the Holy Ghost fore∣tels, That in the last dayes shall come such perilous times, that all who will live god∣ly shall suffer persecution, and that toward the end of the World there shall be scoffers, false accusers, cursed speakers, fierce despi∣sers of them that be good, such as shall turne the grace of God into wantonnesse, and de∣ny God the only Lord, and our Lord Iesus Christ; And being fleshly, not having the Spirit, they shall speak evill of the things which they know not; And whatsoever things they know naturally as bruit beasts, which are without reason, in those things they shall corrupt themselves; And that many shall follow their damnable wayes, whereby the way of truth shall be evill spo∣ken off: And that as Iannes and Iam∣bres withstood Moses: so these also shall re∣sist the truth, being men of corrupt mindes, reprobate concerning the Faith, being before of old, ordained to condemnation, 2 Tim. 3.1. to 13. 2. Pet. 2.2. & 3.3. Iude 4.10. 16, 18, 19. And so much of the conti∣nuance.

Now to wind up with a word of

Application: If it be so, that all the Godly that have gone before us have been envyed,* 1.63 hated, traduced, nick-na∣med, and persecuted by wicked men, and all that come after us shall be; let no particular member of the Church look to faire better then the whole bo∣dy: we see the Patriarchs went this way, the Prophets this way, the A∣postles this way, the Martyrs this way, this way went all the Saints and ser∣vants of God, and do we look for an easier way? Yea, if the dearest of Gods Children in former ages have suffered so much for Christ, beene put to such cruell deaths and torments for keeping of a good conscience; let us praise the Lord, who hath dealt with us farre o∣therwise; and pray for good Magi∣strates to whom, next under God, we owe the thanks: Yea, if our Fore-fa∣thers so willingly underwent those fie∣ry tryals, let none for shame shrink-under the burthen of an aiery tryall only.

2. If the brother persecute the bro∣ther, the son, the Father, the Parent his Childe, the Hnsband his Wife the Dis∣ciple his Lord, thinke it not strange to

be persecuted of any; for lightly they which are not persecuted, are persecu∣tors themselves.

SECT. 22.

Quest. HAving proved the Continu∣ance of this Enmity in all ages,* 1.64 now tell us what be the Signes and Properties of it.

Ans. They are either

• Mentall,
• Verball
• or Actuall.

The first whereof are inward and secret, the two later outward and manifest.

Quest. What are the mentall proper∣ties, which you call inward and secret.

Ans. They are foure in number.

It being their manor

• 1. To envy the good Estate of the Godly.
• 2. To contemne the meane Estate of the Godly.
• 3. To rejoyce at the evill Estate of the Godly.
• 4. To hate them.

First, it is 〈…〉〈…〉ner of wicked men,

out of Enmity to envy the vertuous and good estate of the godly:* 1.65 For envy shall lead the Troope, as Iudas lead the Souldiers; and it may challenge the first place in the right-hand file (as pride doth in the Popes Catalogue of the sea∣ven deadly sinnes) because it was the eldest and first borne sin that ever was in the Devill, after he was cast out of Heaven, and the first that ever he be∣gate upon our nature, after we were cast out of Paradice; which makes St. Austin therefore call it (as by a kind of excellency) the Devills sin. Thus Caine envied his brother Abel, Gen. 4.5. Saul, David, 1 Sam. 18.28.29. and those unbeleeving Iewes, Paul, Acts 17.13. The wicked take as much delight to see the vertuous life of an holy man, as sore eyes do to look upon the Sunne. How contrary are good Angels and evill men? The Angels rejoyce at that, whereat these powte and stomack; they are ready to cry and burst for Anger, at that which makes musick in Heaven.* 1.66 But why is it? These Antipodes to vertue, having lost all good themselves, are vexed to see it in another: a true note to know the Serpents Seed by, for

it is the Devils cognizance, 1. Iohn 3.14, 15. as Love is Christs, Iohn 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 owne malice turnes back into their owne bowels, as it is Psalm. 7.14, 15, 16. and slayeth them, as the swords of Gideons enemies kild themselves, Iudges 7.22. For that none might have cause to en∣vy the envious man againe, but all to pity him; envy it selfe is a fire, which consumes that fuell; a Worme which gnaweth that gourd; a viper, which eats through those bowels; a Moath, which fretteth that 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 vertuous and good estate of the godly in this World, which is but their Hell, or at least their Purgato∣ry; How will it gall them, when they shall see Abraham, and Isaac, and Iacob, and all the Prophets and Saints of God in the Kingdome of Heaven, and themselves thrust out of doores, and cast into the Lake which burneth with fire and brimstone?

This shall make them gnash their teeth for envy, as our Saviour shewes, Luke 13.28. Math. 8.11.12. but how just is it with God, that this fire of envy should be punished with the fire of Hell!

SECT. 23.

* 1.672. SEcondly, it is their manner and property to contemne the sup∣posed meane estate of the godly, as Samballat, Tobiah and Gershom, with the rest of that crue, contemned Nehemiah and the Iewes, Nehem. 4.1.2, 3. Thus Rabshakeh contemned Hezekiah and his people, 2 Kings 18.19. to 36. and the Epicurean Philosophers Paul, Acts, 17.18.

Whereas misery, with good natures, is made a loadstone of mercy; with base mindes, it is contrarily made a footstoole for pride to trample on; and nothing so midnights the soule of him that is falne, as scorne and contempt.

But you may observe that arrogancy is a weed that ever grows on a dung∣hill, and from the ranknesse of that

soyle, she hath her heighth and sprea∣dings; for they are but puft mindes, and frothy wits, that get so to the top, and bubble thus above inferiours. As what makes them contemne us, but, to∣gether with pride, their ignorance? For alass••, they take notice of our misery, not of our happinesse. Noahs vertues are not Chams admiration; but his drun∣kennesse 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 con∣sider how God had crowned that head with vertue 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 rehearsall of other things also, as that I love law, and regard right? But indeed, this were to cleane our faces, and foule their owne.

But let them insult for a while, they cannot sit upon so high a cogge, but may with turning prove the lowest in the Wheele: as it fell out with Ham∣mon, who being now made Lackey to a despised Iew, begins to envy, where halfe an houre since he had scorned; and

misery, like a Vulture, must have some body to prey upon. There is a continu∣all vicissitude of things: The Righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. The wicked shall bee a ransome for the righte∣ous, and the transgressor for the upright, Prov. 21.18.

SECT. 24.

3. THirdly, it is their manner, to rejoyce at the supposed evill estate of the godly,* 1.68 as the Princes of the Philistims did at Sampsons blindnesse and bondage, whom they insulted o∣ver, and made their laughing stock, Iudg. 16.25. Peninna at Hannahs bar∣rennesse, especially when shee went up to the house of the Lord, 1. Sam. 1.6.7. And the Iewes 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 fellowes dung: and like Flesh-flies, make the wounds of Gods chil∣dren their chiefe nourishment: Yea,

Crocodile-like, they would, if they might, fatten themselves with the war∣mest blood of godly mens lives.* 1.69

And not so onely; for we have a ge∣neration, whose onely rejoycing is, Cham-like, to see another fall into some grosse 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 doe fall into some evill, like hungry Hogges, 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 cure will they take to spread the same abroad by a common fame: Yea, it were well, if they would not play the Curres, and open when they are able to sp••ing no Game.

But they must needs be filthy crea∣tures, that feed upon nothing but cor∣ruption. To delight in mens sinnes, is the sport of devils: recovery from those sinnes, is the joy of good men and An∣gels. Cham derides his Fathers naked∣nesse; 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 angers God.

SECT. 25.

* 1.704. IT is their manner to hate the reli∣gious, as all carnall men hate the members of Christ, Matth. 10.22. thus Ahab hated Eliah, as himselfe confessed, 1 King. 22.8. Yea, so inveterately, that there was not one Kingdome or Nati∣on, where he had not sent to take away his life, 1 King. 18.10. and Haman Mor∣decai, which was so deadly, that he thought it too little to lay hands on Mordecai only;* 1.71 wherefore he sought to destroy all the Iewes, the people of Mordecai, that were throughout the whole Kingdome of Abashuerus, Hest. 3-5, 6. For the effecting of which, he ob∣tained that bloody Edict, ver. 6.9. And lest it should want successe, he offered ten thousand Talents of silver into the Kings Treasury, to have it effected. Hest. 3.9.13. And such another was cruell Arundel, sometime Arch-bishop of Can∣terbury; 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 ge∣neration of Gods Children and people. As what saith the wicked in Davids time? Come, let us cut them off from be∣ing a Nation &, let the name of Israel be no more in remembrance. Let us take for our pos¦sessions the habitations of God, Psa. 83.4.12

And the World is no changling; for this age wants not many such Hamans and Arundels,* 1.72 who so hate the Children of God, that they wish, as Caligula once did of the Romans, That they had all but one neck that so they might cut it off at a blow, where it in their power, Mic. 3.2. Ps. 83.4

But our comfort is, they have not so much authority as malice; resem∣bling the Serpent Porphyrus, which a∣bounds with poyson, but can hurt none, for want of teeth: Though their punish∣ment shall be never the lesse. For as the will to doe God acceptable service, is accepted, as if it were service indeed: so the intent and offer of wrong shall be judged for wrong, in that Court of ju∣stice. Good and evill thoughts and de∣sires in Gods account are good and evill workes: And so much touching the

Mentall properties of this enmity.

* 1.73SECT. 26.

Quest. WHat are their Verball properties?

Ans. They are Eleven in number: And are manife∣sted.

• 1. In murmuring against the per∣sons of the Godly.
• 2. In misconstruing of their acti∣ons and intentions.
• 3. In carrying tales of them to others.
• 4. In perswading others against them.
• 5. In scoffing at them.
• 6. In nicknaming them.
• 7. In rayling on them.
• 8. In raysing slanders of them.
• 9. In cursing them.
• 10. In threatning of them.
• 11. In undermining of them by flattery.

First, ungodly men verbally manifest their enmity by murmuring against the Children of God: as Labans sons mur∣mured against Iacob, Gen. 31.1. The Israelites against Moses and Aaron; Yea, against God himselfe; for which, the

utmost part of the Host was consumed with fire from Heaven, Num. 11.1. & 14.2, 3. And lastly, the labourers in the Vine∣yard against the Master of the house, and their fellowes, Matth. 20.11, 12.

And have not we the like murmurers? O that so many Loaves and Fishes, as did feede five thousand in the Wilder∣nesse, would but stop their mouthes, who amongst us doe both vex at others plenty of grace, and their owne want! that doe murmure against the godly,* 1.74 e∣ven for no other cause, but that they a∣lone should bee the men in whom no crime, or fault scandalous can justly bee 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 scarre the face that is fairer then her selfe: whence she takes occasion, in every company, to ••rect the faylings of holy men very high, like Saint Pauls, for the gaze of all; whereas they hide their good parts un∣der ground,* 1.75 like Saint Faiths, that none may note them.

Wherein also is another disadvantage,

that cannot be helped. The multitude will sooner beleeve them, then our selves. Affirmations being ap••er to win beliefe, then Negatives are to uncredit them: whereby ••t fals out, that Piety is every where pusht at, an•• the religious mur∣mured at, and clamoured against in all places.

* 1.76If such men would know their wages: let them looke, 2 Pet. 2.12. and there they shall finde, that as their tongues have walked against Heaven, so they shall be confined to Hell: And in the meane time, Cursed is hee (saith the Holy Ghost) that smiteth his neighbour secretly; and let all the people say, Amen, Deut. 27.24.

SECT. 27.

* 1.772. BY Censuring their actions, and mis-construing their intentions•• as Eliab: did Davids zeale for Gods glory to be pride and malice, 1 Sam. 17.28. And those wicked ones, his fasting and mourning to be Hypocrisie, Psalm. 35.13. to 17. Thus Iobs friends con∣demned him for an Hypocrite, Iob 4.6.

to 11. And the Iewes, Christianity to be Heresie; and Paul, the Preacher of it, a pestilent fellow, a mover of sedition, and maintainer of schisme; yea, all the Disci∣ples to be deceivers, 2 Cor. 6.8.

And thus too many in our dayes, 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:* 1.78 and Basenesse, what it cannot attain to, it will vellicate and de∣prave. But what saith Sincerity? While my conscience is innocent, the Worlds suppositions cannot make me culpable: Let me rather, with Eliah and Micah, doe well, and heare ill▪ then, with Ahab and Iezabel, do ill and be flattered.

The Accuser of the Brethren makes choyce of wicked men,* 1.79 to t••aduce those whom he cannot seduce as he desireth; as we may plainly see in our Saviours ex∣ample; who notwithstanding he fulfil∣led all righteousnesse, 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 re∣buke me of sinne? Yet the world traduced

him for a Samaritan, a Blasphemer, a Sor∣cerer, a wine-bibber, an enemy to Caesar, and what not?

A Deceiver and yet true, was S. Pauls Motto, 2 Cor. 6.8, &c. And as it was then, so it is now.

Wicked men deale with the Godly, as sometimes a lustfull person will doe 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 ad∣mittance into her company.

* 1.80Bad natures, whom they cannot reach by imitation, they will by detraction: like the Fox, what they cannot attain to, they will depresse, and seem to despise: their cunning is to condemne others, that themselves may be justified. As Caligula took off the heads from the Images of the gods, to set up his owne: Or as Mer∣chants, who to raise the price of their own commodities, will beat down the prices of others.

And have they not reason thus to do? Yes: for how is a vicious person discre∣dited, and made contemptible, by the vertuous life of an holy man? We know straight lines help to shew the crooked.

And it is easie to guesse, the Pharaohs fat Kine made the lean ones more ill-favou∣red. A swarthy and hard-featured vi∣sage, loves not the company of cleare beauties.

Again,* 1.81 another reason is, They judge others by themselves: now they doe all their good in hypocrisie, and so there∣after judge of others. Saint Chrysostome hath given the Rule, As it is a hard thing (saith he) for one to suspect another to be evil who is good himselfe: so it is as hard for him to suppose another to be good, who is himselfe ill. And we see it fulfilled in Nero, who verily beleeved, that all men were foule libidinists, because himselfe was such an one.

SECT. 28.

3. WIcked men manifest their enmity against the religi∣ous,* 1.82 by carrying tales of them unto o∣thers: as Cham carried tales to his brethren of Noahs nakednesse, his tongue was the trumpet to sound forth his Fathers shame, Gen. 9.22. Thus Doeg carried tales to Saul of David, and Ahimelech, 1 Sam.

22.9, 10. and the Zip••ins, two severall times brought tidings to Saul, where David had hid himselfe, to the end Saul might slay him, 1 Sam, 23.19, 20. & 26.1. And those Libertines, with other sub∣orned men against Steven, to the Coun∣sell of Priests, Acts 6.8. to 15.

And of this burthen many amongst us are in continuall travell. For how frequently doe debauched Drunkards, and incorrigible sinners (resembling their father the Devill, who both by name Revel. 12.10. and by nature, Iob. 1.7, 8, 9. is a continuall Accuser of the bre∣thren) carry tales to their fellowes, of such as will not consort with them? yea, of their faithfull Ministers, especially if hee thunders in his doctrine, and lightens in his conversation, as Gregory Nazianzen speakes of Basil? Yea, and thinke they doe as good service in it, as Secretaries, and Espialls of Princes, do to the State, when they bring in bills of intelli∣gence?

* 1.83But doe they, as they ought, with an upright minde tell both our ver∣tues and vices impartially, as Swetonius writeth of the twelve Caesars, and so leave the upshot to collection? No, but

rather, as the Iewes did by Paul, Acts 24. charge us with many things, as that we are pestilent fellowes, movers of sedition, and maintainers of Schisme, but proving nothing, verse 13. And indeed, how should they, when every word they speake is a slander? Or if otherwise, they look on our infirmities, they looke not on our graces,* 1.84 on our repentance? No these Flyes skip over all a mans sound parts, I meane his excellencies; to fasten on a scab, or ulcer; resembling our Prog∣nosticators, that are more diligent to make mention of foule weather than of faire; stormes and thunder they much harp upon, but calme and serene dayes passe them un-observed: whereas an in∣genious nature would passe over the evill where he findes more good; considering wee are full of faults by nature; good, not without our care and industery; for a minde well qualified, is often behold∣ing to the industry of the owner: and Vlysses as Homer relates, was so applau∣ded for the accutenesse of an ingenious minde, that men spared to object unto him the deformity of his body.

But these contrarily, for want of mat∣ter to expect against, will coyne it of

their owne heads.* 1.85 And that they may deliver themselves with the greater Em∣phasis, will affirme as that Gymnosophist in Plutarch did, of those Orators to A∣lexander, That every one of them doth ex∣ceed his fellowes, and sweare that the mat∣ter is so cleare and manifest, that all the Towne rings of him (meaning the good fellows of the Towne) and to speake truth, the parties faults are so cleare and evident, that you may see them as well in the darke, as with a candel, as ap∣peares by the sequell. For ••re there not some godly and faithfull, both Christi∣ans and Preachers, that have beene of∣ten (I say not ninety five times) ac∣cused by them, as Aristophanes was by the Athenians, and every time found innocent? though no thankes to their accusers, for they indeavour all they can to corrupt such as heare them, and fore-stall their judgements against the good and goodnesse.

* 1.86O that men were so wise, as to heare the tale-bearer with indignation, examin before they trust, beleeve his reports, if infallibly true, with unwillingnesse, acknowledge it with griefe, hide our neighbours faults with honest excuses,

and bury them in silence: for common∣ly it fares with the first relator, as it doth with a stone throwne into the water, which of it selfe makes but one circle, but that one begets a hundred, and so both offends and infects many others, but alwayes prooves himselfe to be un∣charitable. It were good for other men if tale-bearers would consider this, but better for themselves.

True,* 1.87 the wise and honest are able, as so many Angels of God, to discerne truth from slander; though to the grief of many good hearts, no musick can be so sweet to the eares of others, as to heare well of themselves, ill of the Re∣ligious.

And these, as they often set the for∣mer on worke, so they are resolutely opinionated in beleeving of lyes (as Saint Austin speaks of the Priscillianists) whereby they supererogate of Satan.

But what is the end of these tale-bearers,* 1.88 and informers against good men? Follow 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 soule, rackt

in conscience, and tortured with the ve∣ry flashes of Hell fire, and not seldome forced to lay violent hands upon them∣selves, being never well, nor in their owne place, till they bee in Hell, Acts 1.25.

SECT. 29.

* 1.894. IT is their manner to perswade and give devillish counsell to o∣thers, like themselves, to persecute the godly, as Balaam gave w••cked councell to Balack against the Children of Israel. when he could not be suffered to curse them, Revel. 2.14. Th••s the Princes and Rulers did to Zedekiah the King against Ieremiah, saying, Wee beseech you, let this man bee put to death for thus he weak∣neth the hands of the men of Warre, &c. Ier. 38.4. and the Iewes of Thessalonica to the people of Berea against Paul, Acts 17.13.

That the enemies of the Crosse of Christ, are still accustomed to deale after this manner with the religious, I need not demonstrate; plain things, which our selves are daily witnesses of, need no

proofe. Onely note their matchlesse ma∣lice herein;* 1.90 who, that they may be sure to prevaile, first dazell 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 Idoll Bell did eate and drinke 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 mortall enmity may be taken for a zeale of the Churches good, as Iudas would have his covetousnesse taken for Charity, Iohn 12.6. And the Pharisees their Cruelty thought Piety, Matth. 23.14. All the reproaches that the Devill, and these his Scavengers, can rake out of the Channels, of Hell,* 1.91 shall be flung in our faces, the worst language that hath ever been dipt in the forge, or tipt at the fire of Hell, shall be bestowed upon us; wherein they resemble those ancient e∣nemies of the Gospel, who clad the Mar∣tyrs in the skins of wild Beasts, to ani∣mate the Dogs to teare them.

This evill world hating true Christi∣ans (as it did Christ) without a cause; readily takes up Arms against the most

innocent, and so cloathing them with pretended causes, to colour that her ha∣tred, (For as no man loves evill, but un∣der the shew of good: so no man will appeare to hate what is good, but under the appearance of evill.) Truth it selfe is arraigned, as a deceiver: And he by whom Kings reigne, represented as an e∣nemy to Caesar: and under such represen∣tations to the people, he is crucified by them.

* 1.92Though perhaps this is more then needs, for not seldome the counselled are more ready to yeeld their ayd, then they are to ask it; being of Maximinus his humor, who seeing none offer them∣selves, set on work certain vile persons to accuse the Christians of heynous crimes, that so he might persecute them with more shew of reason; for that one may supply the others defects, the first finds an head, the second a tongue, the third hands: As Vlysses may contrive, but Diomedes must thorow with it: so alto∣gether deale with the poore 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, teares or torment will become their recompence.

SECT. 30.

5. IT is the manner and custome of wic∣ked men to scoffe at the righteous,* 1.93 as Ishmael scoft at Isaac, Gen. 21.9. Rab∣shakeh 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 ex∣ercises; every houshold almost hath some in it, if not many, of the brood of Cham and Ishmael: so that if any one re∣frain from impiety, refuse to doe as the rest in all excesse of ryot,* 1.94 he is made both their prey and laughing-stock: Yea, if he be so bold as to preach righteousnesse to them, by voyce or by example, there is instantly some Tobiah, or Sanballat, steps

up to flout him. They so hate righteous∣nesse, 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,* 1.95 that are mad themselves. Achish and his Courti∣ers thought David mad, yet he was the wisest man amongst them. Yea, as old men answer young men, You thinke us fooles, but we know you are not wise: so answer we these, You think us mad that are so hot against sinnes, but wee know you mad that are so cold for your soules.

Dogges will bark at the Moone: and what all men commend, you have some Thersites take delight to blast. Lot vex∣ed himselfe because hee saw men bad: these, because men are good: not be∣cause Gods Law is broken, but because others keep it better then themselves.* 1.96 But these are brinish & ill made candles, which so sparkle and spit at others: it is a cursed zeale in these men, to maligne the good zeale of all men.

But let them alone, they need no help to be miserable:* 1.97 for as they scoffe at us, so God laughs at them, He that sitteth in the Heavens shall laugh, the Lord shall have

them in derision, Psal. 2.4. Yea, Judge∣ments are prepared for these scorners, and stripes for the backs of these fooles, Prov. 19.29. God shall raine down fire and brimstone upon such scorners of his word, and blasphemers of his people as thou art, said Mr. Philpot the Martyr, to mocking Morgan and the rest of his per∣secuters.

If they smart not here, as Cham did, whose scoffing only brought his Fathers Curse, and Gods upon that: And the two and forty children who were de∣voured of wilde Beares for scoffing at Elishas bald head,* 1.98 2 King. 2.24. and Foe∣lix, who for one malicious scoffe, did no∣thing day and night but vomit blood, till his unhappy soule was fetcht from his wretched carkasse: And Pherecydes, who was consumed by worms alive, for gi∣ving Religion but a nick-name; 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,* 1.99 what ever the D••vil blinding them, they think there cannot be a greater Argument of a foule soule, then the deriding of religious ser∣vices:

Yea, to be a scoffer, is the depth of sin: such an one is upon the very thre∣shold of Hell, as being set down in a re∣solute contempt of all goodnesse.

SECT. 31.

* 1.1006. IT is their manner and property to nick-name the godly, as Ahab nick∣named Eliah, the troubler of Israel, 1 Kings 18.17. The wicked, Iob and David hy∣pocrites, Psalm 35.13.14. Iob 4.6. to 11. The Courtiers, Ieremiah an enemy to the Common-wealth of Israel. The Iewes, Paul a factions and seditious fellow, Acts 24.14. Yea, they tearmed all the Disci∣ples Sectaries, Schismatickes, subverters of the State, &c. 1 Cor. 4.9.10.

* 1.101And the same Devill, who spake in A∣hab, and those wicked ones of old, now speaks in our loose Libertines, who nick∣name the conscionable, Puritanes, and seditious persons: For doe but examine who they be which cast these aspersions upon the godly, and you shall find, that the hand of Ioab, I mean the Devill, is in this businesse. Alas, poore soules! they are but set on by that subtile Serpent, as

Zebede was by her sonnes, Matth. 20.20. Mark. 10.35. It is but his heart in their lips.

And Satan hath ever found it infinite∣ly successfull,* 1.102 to give every vice a title, and every vertue a disgrace; for still hee hath found, that the rude and unstable multitude, onely look upon the vizard and out-side of things, which he pleaseth to put upon them, and so judge according to appearance, not righteous judgement.

Neither doth the Devill onely gain by fastning reproachfull nick-names upon the religious, but his servants gain too; much like the Thiefe, who meeting with a full purse, not onely takes it away, but returnes a stab: For in making vertue contemptible, and in depraving the god∣ly, they are at least upon even ground with them, if they have not the better: For were all the world ugly, deformity would be no monster. Among the My∣conians baldnesse is no unseemly thing,* 1.103 because all there are born bald: and here∣upon infamous persons love to mitigate their owne shame, with others discre∣dit. As AEsops Fox, when she had lost her taile, would have redeemed her shame, by perswading all her fellow-Foxes

to cut of theirs; yea, by despres∣sing the good, they may possibly get the start of them. Even Heliogabulus, that beastly monster, thought to make him∣s••••••e the sole God, and be only wor∣sh••••pped, by banishing all other Religions o••t of the World.

••••t let these depravers take heed, lest im••••••ting the fact of Censor Fulvius, wh•••• untiled Iunos Temple to cover his ow•••• house, they partake of the like judgement, run mad, and dye despairing▪

SECT. 32.

* 1.1047 IT is their manner to revile and rayle on them, as Goliah reviled and rayled on the Host of Israel, and their God, 1 Sam, 17.45. Shimei, upon David, calling him murtherer, and wick∣ed m••n, 2 Sam 16.7. And likewise the mig••••y men, Psal. 31.13. And the Iewes up••n Paul and Barnabas, Acts 13.45.

Calumny is every good mans Lackey, which followes him wheresoever hee goes; for the Devill 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 keepe them in awe for smitting on the mouth, yet they will doe what they dare,, they will smite with the mouth.

It is with these men,* 1.105 as it was with Zoilus, that common slanderer, who be∣ing demanded why hee spake evill of such and such, answered, because I can∣not doe them evill: or else, like another Parisian Vigils, wee should feele their swords, before we heard their alarums. When the Devills hands are bound, he vomits a flood of reproaches with his tongue Revel. 12.15. What say they? Since we cannot attaine to their vertues, let us revenge our selves with rayling against them.

It is not for nothing,* 1.106 that wicked men are so often is Scripture called Dogs, as Psalm. 59.6. deliver my soule, or my dar∣ling, from the power of the Dog: and they make a noyse like a Dog, and goe round about the City, Beware of Dogs, saith S. Paul, Philip. 3.2. which either grin with malice, or barke with reproaches, or bite with mischiefe.

But blessed be God, although some of these Dogs have teeth like swords, and

jaws like knives, as Solomon speakes, Prov. 30.14. And smite cruelly, as Ieremy complaines, Chap. 18.18. which de∣serve, like Shepheards Curres, to have their teeth beaten out,* 1.107 to prevent their biting; yea, and their chaps muzled, for feare of opening; yet most of them are tooth-lesse Curres, which though they barke, yet they cannot bite; and cowardly Curres, for if you note such an one, he seldome unbut∣tons his tumoured brest, but when he finds none to oppose the bignes of his looks and tongue.

And for such our only way is, ei∣ther to slight them, as King Philip did Nicanor in the like case; who being told by Smitichus of his evill reports and raylings, answered, Nicanor is not esteemed by the worst in Macedonia.

Or else stop their mouths with some good turne, as AEneas, in the fiction, cast Cerberus the hell-hound a sweet morsell, that hee might not barke a∣gainst him. The doore, when it hath been oyled, leaves creaking; and this is good policy: for barking Curres oft-times great mastiffs wake.

But as if the tearme of Dogge, were

of too narrow extent,* 1.108 the Scripture elsewhere calls them Devils. Saint Pau••, 2 Tim. 3.3. (as Bishop Andrews ob∣serves from the Originall) foretels, that in the latter dayes there shall bee men Devils, foule mouthed men, evill speakers, and 1 Tim. 3 11 he speaketh of women-devils, whose speeches are calumnious. And wherefore is the Devill called by that name, but by reason of his foul mouth in defaming? Yea A Calumny, saith one of the Fa∣thers, is the Devils minde in the mouth of a man,* 1.109 his arrow shot by mans bow; he len∣deth him his lyes and malice, and borroweth his tongue to utter them because the Devill 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 speake against the righteous.

SECT. 33.

8. IT is their man••er to raise slanders of the godly,* 1.110 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, Psalm. 57.4. And the multitude Iohn Baptist, saying he had a Devill, Matth. 11.18.

It is Satans policy (because report both makes jealousies,* 1.111 where there are none, and increaseth those that are) to abuse our eares in hearing, our tongues in speaking, and our hearts in beleeving lyes, to disable us from discerning the truth.

Yea, this stratagem of raising slan∣ders upon good men, like a huge and mighty Polyphems, hath done such ser∣vice to the uncircumcised, that ex∣amples thereof in Scripture are like moats in the Sunne: and it were easie to parallel former ages with this of ours, for well may we take up those words of the Psalmist,* 1.112 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, Psalme 11.2.

Innocency is no shelter against evill tongues. Malice never regards how true any accusation is, but how spite∣full.

And great wits are not more ready,* 1.113 with the high Priests and Elders, Matth. 28.12, 13. to raise these slanders, then the common sort are apt to be∣leeve the same; as we see by our Savi∣ours example, ver. 15. And how many particular persons know, to their smart, that a slander once raised will scarce ever dye; for comming once in∣to the mouth of the vulgar, true or false, like wild-fire it can never bee quenched; for even death it selfe, which delivereth a man from all o∣ther enemies,* 1.114 is not able to deliver him from this of the tongue. Whereas Truth hath much adoe to be beleeved, a lye runs far before it can be stayed.

However,* 1.115 a man once wounded in his good name, is not cured without scarres of suspition. Yea, commonly, as a little ball rowled in the snow ga∣thers it selfe to a great lump: so the report that is but a little sparke at first, proves a great flame, by that it hath past through many mouths.

But did not mens owne wickednesse blinde them, were they not absolutely turned fooles, they would thus argue: Not he that is accused, but he that is

convicted is guilty,* 1.116 as Lactantius hath it. In the Chancery are many accusa∣tions they never meane to prove: Neither doth any Law condenme a man, till hee comes to his answer. Upright Cato was fifty times undeser∣vedly indited and accused by his fel∣low Citizens, yet was every time ac∣quitted and found innocent.

The Orator Tertullus, when hee would plead against Paul, sayes, Wee have found this man a pestilent fellow, Acts 24.5. But, if you marke it, this foo∣lish Tertul••us mistooke the antidote for the poyson, the remedy for the dis∣ease: Indeed, he hath some wit in his anger, and so have his followers in slandering such as excell in vertue: for whereas formerly the splendor of the others vertues hath obscured the meannesse 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, himselfe shall be judged vertuous, ve••y cheap, accounted a man of honesty and honour, though a Pa∣ricide or a sacrilegious person.

And is it not good policy for a

swinish drunkard,* 1.117 or a beastly liver to fling durt in a holy mans face, when, first, any colour seemes the fairer, when as blacke is by? Secondly, when (being conscious of their owne defects) by this meanes they draw a∣way mens thoughts, and considerati∣on of the beholders, from climbing up into their faults, while they are fixed and busied upon a new object? One colour wee know, being laid upon another, doth away t••e former, and remains it selfe.* 1.118 A Cut-purse 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 theefe, that by this meanes hee may escape unatta∣ched.

SECT. 34.

9. IT is usuall with them to Curse the godly,* 1.119 as Goliah 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 wick∣ed in all ages shall be so drunke with

malice, that they shall spew out cur∣sing and slander against the godly, as our Saviour hath foretold, Mat. 5.44.

And experience proves, that not a few amongst us doe steep their words in hate and curses against the good, carrying this deadly poyson, these arrows, swords, knives, razors in their mouthes, 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 relati∣ons lyes: Or if sometimes they lend the truth their voice,* 1.120 they are but false witnesses in speaking of it; for their hearts are of another judgement. As let them say with their mouths, I beleeve in God, or Our Father which art in Heaven, or God spake these words, &c. even in this they lye, for in their hearts they thinke there is no God at all: or if with their hearts they beleeve, and with their tongues confesse 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 whats the reason they curse us,* 1.121 but this? They are the Devils best schollers, and of his highest Forme; the language of Hell is so familiar un∣to them, that they speake not a word of our Countrey language: And in∣deed, how should they speake the language of Canaan, to whom blasphe∣my is become the mother tongue?

Secondly,* 1.122 they curse us because they cannot be suffered to kill us; for in heart and Gods account they are no better then murtherers; nor will it bee any rare thing at the day of Judge∣ment, for Cursers to be indited of murther: they would kill us, if they durst: they doe kill, so far as they can. I would be loath to trust his hands, that bannes mee with his tongue. It is easie to guesse how they would deale with us, if we were at their mercy. He that smiled on David in his throne, curseth him in his flight: Now his unsound and trea∣cherous heart discovers it selfe in a tongue full of venome, a handfull of

stones; and had not David been yet too strong for his impotent Subject, he had then breathed his last.

Prosperous successe hides many a false heart, as a drift of snow covers a heape of dung: but when that white mantle melts, the filthy rottennesse will soon appeare.

* 1.123Neither is it any sinne we commit, or offence wee give them, that they Curse us. Who could have lesse deser∣ved those curses, those aspersions, those stones, then David? Had Shimei beene other then a dog, hee had never so rudely barked at so harmeles a passen∣ger. That head deserved to be tongue∣lesse, that body to be headlesse, that thus blasphemed an Innocent, though hee had beene lesse then the Lords Anoynted.

* 1.124Againe, Why would they kill our bodies, but because they could not slay our soules? For it is soule-blood which the Serpent and his Seed thirst after, as I shall shew afterward.

But alasse, if all their Curses and threats, all their aspersions and Anti-christian slanders, could flout us out of the integrity of our devotion, when

our forefathers feared not the flames, we were fearfull cowards.

As for their banning of us, we have learnt from Solomon,* 1.125 That the causelesse 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 blesse, Psalm. 109.28. And his bles∣sing shall doe us good, while their curses hurt none but themselves: for what saith the Holy Ghost in the same Psalme, speaking of the despe∣rately wicked, whose brand is, that they love cursing. The words are these, As he loved cursing,* 1.126 so shall it come unto him; and as he loved not blessing, so shall it be far from him. As be cloathed himselfe with cursing, as with a rayment: so shall it come into his bowels like water, and like oyle into his bones. Let it be unto him, as a garment to cover him, and for a girdle, wherewith he shall be alwayes girded, ver. 17, 18, 19.

Heare this all yee whose tongues run so fast on the Devils errand, Yee loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly, if you persevere and goe on. For if Christians be charged

to blesse their enemies; what will bee their case, that curse their friends? Yea, if he which but curseth Satan curseth his owne soule, as it is, Eccles. 21.27. What doth he that curseth the Saints and deare children of God? Surely, their curses shall bound backe into their owne breasts, as the stones, which Shimei threw at David, did rebound upon Shimei, and split his heart; yea, and at last knockt out his braines.

Cursing mouthes are like ill made Peeces, which while men discharge at others, recoile in splinters upon their owne faces. Their words and wishes bee but whirle-winds, which being breathen forth, returne againe to the same place; Cursed be he that curseth thee, Gen. 27.29. Yea, hee shall be cursed with a witnesse, for even Christ, which came to save the world, shall say unto them at the last day, Depart yee cursed into everlasting fire, prepared for the Devill and his Angels, Matth. 25.41. Where they shall doe nothing but curse for evermore, Revel. 16.11.21. And in∣deed, Who should goe to Hell, if cur∣sers should be left out? Wherefore let

all those learne to blesse, that looke to be heires of the Blessing.

SECT. 35.

10. IT is their use to threaten the reli∣gious,* 1.127 as all the men of Sodome threatned just Lot, that they would deale worse with him then with the Angels, Gen. 19.9. Iehoram, 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 threatnings and slaughter a∣gainst the Disciples, Acts 9.1, 2.

It were no living for godly men, if their hands were allowed to bee as bloody as their hearts. But men and Devills are under restraint of the Al∣mighty.

Neither are their words more swel∣ling,* 1.128 or their designes more lavish, then their atchievements be vaine, and their execution short. Benhadad sends great words unto the King of Israel, as if it were nothing to conquer him: but stay the proofe, Benhadad flyes, and Israel pursues. Commonly they that

least can doe, best cavill can, and make the greatest flourish.

* 1.129However, it is well for the inno∣cent, that wicked men cannot keepe their owne counsels, as God fetcheth their thoughts out of their owne mouthes, many times, even against their wills, for the good of his Chil∣dren; as we may see in Esau, when hee purposed the death of Iacob; and in Saul, touching David; and in Iezabel touching Elisha; whose threats did preserve them, whom they meant to kill. The wisdome and power of God could have found evasions for his Pro¦phets, with their enemies greatest se∣crecy: but now they need no other meanes of rescue, then their own lips. And it is a mercy (deserving thanks) from God,* 1.130 that the lightning of an∣ger in a cruell mans eyes, gives us warning of the thunderbolt in his hand.

But this concernes us only, when we are threatned by the potent: in o∣ther cases, our best way will bee to stand it out: for many a foe hath spo∣ken bravely, who in the push hath made more use of his heels, then of his

hands: their threats being but like a boyes squib, that onely flashes, and cracks, and stinks, but is nothing.

SECT. 36.

11. IT is their manner by subtlety to un∣dermine the godly in talke,* 1.131 that they may betray them, as Saul caused his servants to undermine David by flattery, thereby to worke his confu∣sion, 1 Sam. 18.17. And againe, verse 21.25. thus those false Prophets, and other enemies of the truth undermi∣ned Ieremiah, seeking every way to de∣stroy him, Ier. 18.18. to the end of the Chap. And thus certaine of the Syna∣gogue sought to undermine Steven, that so they might have matter wher∣by to informe the Councell against him, Acts 69, 10.

Their chiefe Principle is that of Lysanders,* 1.132 VVhere the Lyons skinne will not suffice, we must adde a scantling of the Foxes. Whereupon, as intelligencers for States, mingle themselves with all companies, but use their best art to keep themselves concealed: so doe

these, you may travell with such an one as far as the Indies; and yet finde the way into his heart a farther jour∣ney. For as High-way-men, lighting into true meaning company by the way, can talke of sincere dealing, and uprightnesse, against robbery and op∣pression, to take off suspition, till they spy their opportunity: so will they have semblances of religion, pretend great love; yea perhaps doe you a reall curtesie; but with the same intent that Saul gave Michall to David, which was only to ensnare him.

Like Fowlers and Anglers, when they meane to catch and snare us,* 1.133 they hide their nets, and cover their hooks with the pleasing baites of flattery, setting a sunshine countenance upon cloudy thoughts: Yea, when they in∣tend to murther, then speake they fairest; when deadly malice dives dee∣pest into their hearts, then the smoo∣thest words floate in their mouthes, as no faces looke lovelyer then the painted.* 1.134

Now this kind of undermining they have borrowed from Satan, that old Serpent, and arch-polititian, who in

the beginning useth this complement to our first Parents, Ye shall be as gods: when his drift was, to have them de∣vils, Gen. 3.5. Yea, he sets them on worke, who never ceaseth, either by himselfe, 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 them∣selves to some notable workes in per∣forming the will of God, as we may see, Ier 1.6. Ezek. 3.14, 15. Nehe. 2.48.19. & 6.5, 6, 7, 10. Acts 6.9, 10. Matth. 4.1.

But beware we trust them not,* 1.135 for these Hypocrites never wound so dead∣ly, as when they stroak us with a silk∣en ••and being like the mistaken Lant∣horne in Eighty eight; for under pre∣tence of guiding, they will draw us into hazzard and losse among our ene∣mies; and whosoever puts confidence in their words, shall finde them to re∣semble sinking floores, which will then fail us, when our weight is on them. And so much of the Verbal pro∣perties of this enmitie.

SECT. 37.

* 1.136Qu. IN the last place what are the Actuall Properties?

Answ. Thirdly, wicked men actually manifest their enmitie against the Re∣ligious in seven particulars: viz.

• 1. By scornefull gestures.
• 2. By withstanding their Do∣ctrine.
• 3. By combining together against the Godly.
• 4. By imprisoning the Godly.
• 5. By striking the Godly.
• 6. By hurting the Godly.
• 7. By killing the Godly.

First, by gesture, as Goliah against David, when he looked upon him with a disdainfull countenance, 1 Sam. 17.42. Which is a kinde of brow-beat∣ing; and other wicked ones, who made mowes, and nodded the head at him, Psalme 22.7. Gaped upon him with their mouthes, as ramping and roaring Lions, verse 13. Gnashed their teeth at him, at publique meetings, Psal. 35.16. Shaked their heads at him, Psal. 109.25. Thus Iob complaines, That his enemies open∣ed

their mouthes against him, Iob 16.10. And Isaiah, that the scoffing Idolaters gaped and thrust out their tongues against the godly, in his time, Isai 57.3, 4. And the Labourers in the Parable are said to have an evil eye against the Master of the Vineyard, because he was good, Matth. 20.15. Many will speak, that dare not strike; and some will make mouthes, that fear to speak.

Now this of gesture is a silent foe;* 1.137 yet upon inquisition made, I finde none more guilty of the Serpents en∣mitie, than he, who speakes with his brow, and striketh with his eyes; who, because his tongue cannot us••ly con∣demn a man, he will leave him suspect∣ed of ill by silence, or some disdainfull gesture: For, as his Ma••estie said most aptly and elegantly, As the tongue speak∣eth 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 scoffes and nick∣names, slander and cur••ing stickes in his teeth, and onely dares not freely come forth, because he is guilty of his owne faultinesse: and were he not a monstrous coward, not daring to speak

or act for fear of ••ustice, there would be no dealing with him: yet bad as he is, being dumbe, I finde him uncapable of a verdict, and so dismisse him to leade the Van, which is both a punish∣ment to himselfe and those that fol∣low.

SECT. 38.

* 1.1382. IT is their manner to withstand and contrary the Doctrine which they are commanded by God to deliver. Thus Zidkiah the false Prophet with∣stood and contraried Michaia's Do∣ctrine, 1 Kings 22.24. The Priests, Pro∣phets, and all the people, Ieremiahs, saying, Why hast thou prophesied in the Name of the Lord, that this house shall be like Shilo, and this Citie shall be desolate, and without an inhabitant? Ierem. 26.8, 9. And thus Elimas the Sorcerer with∣stood and contraried Paul and Barnabas in their preaching, Acts. 13.8.

And this is still the manner of wic∣ked men (being better acquainted with wrangling than reasoning, and deeper in love with strife that truth) even to

cavill against the good Word of God,* 1.139 and oppose the messenger, and what they cannot maintain by reason, a fe∣minine testinesse 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 vexa∣tion to them, as their conversation is to him: and in case he hath a ••ire in his tongue 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,* 1.140 he is sure to have treble opposition: if he molest Satan, and dispossesse him of his strong holds, Satan will molest him with a powder; all the Drunkards in that Pa∣rish shall fall about such a Ministers eares; yea, perhaps some neighbour Ministers that pretend gravitie and good will to God, shall more than set them on: for vertue fares hardest often∣times from such as should uphold her. When Henry Zu••phen was Preacher at Breame; the Catholiques sent their Chaplaines to evey Sermon to trap him in his words: but the greater part

of them that were sent to hearken, were thereby converted: and did open∣ly witnesse for him to his Adversaries teeth,* 1.141 that they never in all their life had heard the like, at which the Monkes and Cardinals were mad. The case of our Prelates, during the time of their High Commission. None so deep in Hell, as knowing men: strong braines are commonly too wise to be saved by the foolishnesse of preaching. But Paul the bab∣ler must be both heard and admired, before heaven can be had: yea, great Doctors must acknowledge themselves but great Dunces, in comparison of meaner men; speaking by the Spirit of God: as it fared with the Philosopher, when he read the fir••t Chapter of Saint Iohn's Gospel, who said, This Barbarian hath comprised more s••upendious stuffe in three lines, than we have done in all our voluminous Discourses.

* 1.142And indeed, The wisedom from above is gentle, easie to be perswaded; when bet∣ter, reason is alleadged, Iames 3.17. as in Peter, Iohn 13.8. First, peremptory, but after conviction pliable. An humble man will never be an Heretique: shew him his errour, he will soon retract it.

Iohannes Bugenhagius a reverend Dutch Divine lighting upon Luthers Book, De captivitate Babylonicâ, and reading some few pages of it as he sate at sup∣per, rashly pronounced him the most pestilent and pernitious Heretique that ever the Church had been troubled with since the times of Christ: but a few dayes after, having seriously read over the Book, and well weighed the matter, he returned to his Colegioners, and recanted what he had said, affirm∣ing and proving, that Luther onely was in the light, and all the world be∣sides in grosse darknesse, so that many of them were converted by him, and won to imbrace the same truth.

Thus Satan and his instruments deal like our Pirats, who will set up∣on rich laden ships, but passe by those that are empty.

Nor are they to be appeased after they have once begun,* 1.143 for that which rash∣nesse and follie have brought forth, pride afterwards and contumacie shall maintain to the last gaspe. Usually, an ill cause once undertaken, shall be maintained, though with bloud. Nay, rather than want cause, they will now

hate such a Minister,* 1.144 because they have formerly hurt him: as many husbands hate their wives, onely because them∣selves have wronged them, or at least love them the lesse for their owne faults: all which they will defend with their tongues, though they con∣demne it with their consciences.

* 1.145Which men are like those wic∣ked Iewes, Acts 13 45. who would nei∣ther believe the Doctrine which Paul preacht, nor abide that the Gentiles should be brought to the Faith of Christ: For they not onely forbear to hear such a Mini••••er themselves, but will dehort all their familiars: in imi∣tation of the high Prie••••s, Scribes, and Pharisees, who in their own opinion were too good, too wise, too holy to receive Christ into their companie; and, not content to seque••••er them∣selves from Christ, they disdained also that he should be conversant with Publicans and sinners.

* 1.146Pride was ever envious and contu∣melious, thinking she addes so much to her own reputation, as she detracts from others: and indeed the twinck∣ling starres at the approach of the Sun

lose their light, and after regain it not, untill darknesse be upon the deep: yea, the whiter the Swan is the more black is the Crow that's by her.

SECT. 39.

3. THey will combine themselves toge∣ther,* 1.147 and lay devilish 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 Go∣vernours combined together to worke Daniels overthrow, Dan. 6. And thus Demetrius the Silver-smith, and the rest of the crafts-men, which made gain by the silver Temples of Diana, com∣bined themselves together, to conspire the death of Paul's companions, Acts 19. And when Paul was rescued by Ly∣sias, the next day there were more than forty of the Iewes, which bound them∣selves by a curse, saying, They would nei∣ther eat nor drinke▪ till they had killed Paul; in which conspiracie the chief Priests and Elders were likewise assistants, Acts 23.10, 14.

The Apostle saith, If God be on our side, who can be against us? But Saint Chrysostome, 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 root them out, &c. Psal. 83.3, 4, 5.

* 1.148How wicked men agree in persecu∣ting the truth, and professours thereof, we may see, Acts 4.26, 27. & Mark 14. where even old Annas, and that wicked bench of grey-headed Scribes and Eld••rs, are content to break their sleep to do mischief, and make noon of midnight.

As for the manner of their consulta∣tions, they are lively exprest by the Au∣thor of the Book of Wisdom, who bring∣eth them in, saying thus, one to ano∣ther, Come, let us lie in wait for the righte∣ous, because he is not for our turne, but is clean contrary to our doings: he upbraideth 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 mens, his wayes are of another fashion, he vaunteth to have the knowledge of God, and

counteth us as bastards; he withdraweth him∣selfe from our wayes as from filthinesse; he commendeth the latter end of the just, and boasteth that God is his Father. Wherefore let us see if his workes be true; let us prove and examine him with rebukes and torments; let us condemne him to a shamefull death. And then gives the reason: Such things do they imagine, for their own wickednesse hath blinded them, and they do n••t understand the mysteries of God, neither hope for the reward of righteousnesse, nor can discern the honour of the soules that are faultlesse, Wisd. 2.12. to 23.

Qu. I,* 1.149 but what have they whereupon to ground their accusations? For the religious mans life is commonly like Paul's, Phil. 3.6. unrebukable, and he walketh in all the Commandments and Ordinances of the Law, without reproof, as Zacharie and Elizabeth did, Luke 1.6.

Answ. He that studies quarrels will easily finde occasion. When the Go∣vernours were resolved that Daniel should die, they soon found pretences. As suppose it be a private Christian, they will lie in wait to finde faults in him, and turne good into evil, and are of so prying an observation, that

they will look farther into his acti∣ons, than the best man would willing∣ly have them search. Nor can you ease∣ly finde the man that is not quick-sighted in other mens faults, blinde to his own.

* 1.150But being disappointed of their hopes, hear what they say, We shall not finde an accusation against him, he is so faithfull, Except we finde it con∣cerning the Law of his God, Dan. 6.5. And his punctuall obedience to Gods Lawes, and ••••icking 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 Go∣vernours with Daniel, wherein he shall not be able to speak so warily, but they will finde matter enough to in∣snare him, as the words shall be wrest∣ed, though indeed, to have a great audience onely shall be made crime enough:* 1.151 you know when the Jewes saw that a great companie were at

Paul's Sermon, they were filled with envie, and fell to contradiction and blasphemie, Acts 13.45. And the high Priests and Pharisees, when our Saviour was so flocked after, said among them∣selves, Perceive ye not, Behold, the World goeth after him, and if we let him thus alone, all men will beleeve in him, Iohn 11.48. and 12.19. They were like the Dog in the manger, that will neither eat hay himselfe, nor suffer the Horse; yet they had a reason for it, as these have: Rome thinkes that the Gospels rising, must needs be her fal∣ling, as when the day comes, the night must end. Indeed, opinion makes them coyn that for a reason, which others will not assent unto: yea, what is truth to these men, is errour to others more wise.

And when once he is questioned, every one, like Iael to Sisera, will drive a nail, to keep him from rising again.

O the wicked mindes that many go to Church withall,* 1.152 and the great dan∣gers that Ministers are liable unto, did not God mightily support them! ma∣ny 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. In which case, let him preach like an Angel, yea, like Christ himselfe, he shall speak to no more purpose than Beda did, when he preacheed to an heap of stones. It is well known, saith Erasmus, that many points are condemned as hereti∣call in Luthers books, which in Austens and Bernards books are received for good and orthodox.

But what saith David? Though they have conceived mischief, and do travail with wickednesse, yet they shall bring forth a lye, Psal. 7.14. For, the Lord breaketh their counsels, and bringeth their devices to naught, Psal. 33.10.* 1.153 Yea, while the ungodly are whetting a knife to cut our throats. God is whetting a sword to cut their throats. Shall the powder thinke to blow up the house, and scape it selfe 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.

SECT. 40.

4. THey are very proan to imprison the godly,* 1.154 cause or no cause; as Ahab commanded Michaiah to be put in∣to the prison house, and sed with the bread of affliction, and with the water of affliction, 1 Kings 22.27. Thus the malicious Priests procured Ieremiah to be shut up in prison, Ier. 36.5. And thus our Sa∣viour shewing what entertainment the faithfull should finde in the World, foretelleth that wicked men shall lay hands on them, and deliver them up to the Assemblies, and into prisons, bring them be∣fore Kings and Rulers, for his names sake, Luke 21.12. As Iohn 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 Christs Name, Acts 5.18. and 12.4. and 4.3. and 22.25. and 28.17. and 2 Cor. 11.23. And •• presume the common people were more glad of the Churches losse herein, than they would have been of their own gain.

But why into prison? Why not un∣to

death? No thankes 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 blouds, but that the God of Israel hath crossed the confede∣racie of Balak, and their wickednesse doth not prosper, their studies are the plots of our ruine, and the best they intend, is the destruction and over∣throw of Religion, or the religious, or both.

* 1.155Again, Why these, and a thousand more in all ages shut up in prison? What was their delinquencie? Even this. They were too good, too holy to be endured. What was it but Iosephs goodnesse, that brought him to the stockes and Irons? And so of Michaiah, Ieremiah, the Apostles, and all the Saints in succeeding Ages.

And to speak truly,* 1.156 this is a deep point of policie in our Adversaries: for when all their arguments faile, by this meanes they get the better, and withall prevent further dispute. In the mid•• of their anger they use this dis∣cretion, Stand not to argue, le•••• thou be overcome, and let the accused plead

what he can for his owne innocencie: the Wolfe would answer the Lamb, Indeed thy cause is better then mine, but my teeth are better then thine, I will devour thee: So the Devill puts off the Fox, and puts on the Lyon.

Againe,* 1.157 we know the Moone hath so much the lesse light, by how much it is neerer the Sun; yea, so long as the Sun shines above the Horizon, the Moone is scarcely seene. And we use to say of Homer, that the dazling beames of his Sunne makes all other Poets, like little Stars, loose their light.

This made Dionysius, when he could not equall Philoxenus in Poetry, nor match Plato in discourse, condemne the one to the stone-quarries, and sell the other as a slave into the Ile of Agi∣na. And out of like consideration, have the wicked alwayes dealt with the godly, even as Iulian the Apostate did by our Saviour, who tooke down his Image in contempt, that he might set up his owne in the same place, and have the people worship it, which he knew they would never doe, so long as the other was reverenc'd.

SECT. 41.

* 1.1585 THey often manifest their enmi∣ty against the Religious by striking them, as Zedikiah, the false Prophet, strook Michaiah on the cheek, 1 King. 22.24. thus Pasher strooke Ie∣remiah, Ier. 20.2. And the Princes al∣so, Chap. 37.15. And thus Ananias the high Priest caused Paul to be smit∣ten on the mouth, Acts 23.2. and the Iewes whipt 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 stopt our Martyrs mouthes, and refuted them, not with reasons, nor by Law (for the Law hath no power to strike the vertuous) but with fists.

* 1.159When Polititians Rhetorick failes, Carters Logick must do the feat. Their arguments are all Steel and Iron, they speake dagger points: As Ioab dis∣coursed with Amaza in the fifth Rib. So Zedikiah disputed with the Prophet a word and a blow; yea, a blow with∣out a word; for hee smote him first, and spake to him afterwards.

Every false Prophet is like Iulius the second, who threw Saint Peters keyes into the river Tiber, protesting, that thenceforth he would use and helpe himselfe with Saint Pauls sword.

And in case they cannot have their wills, they resemble Achillis, who is fained to eate his owne heart, because he might not be suffered to fight.

SECT. 42.

6 IT is usuall with them to hurt and maime the godly:* 1.160 as the whole Congregation of the Children of Is∣rael would have served those true hearted Spyes, for seeking to appease the tumult, and speaking well of the Land of Can••a••, 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, Iudg. 16.21. and thus the Iewes of An••iochia and Ico••••m hurt Paul, when they ••toned him, and drew him out of the City, supposing he had beene dead, Act. 14.19. Neither have succeeding ages wanted Alexanders,

who have done much hurt to Gods people: for not seldome when reason and railing failed, have they come to plow-mans Logick, Gun-powder arguments, open violence, taking up swords to strike, or stones to cast at us, though they incurre by it the danger of the Law. Whereas religion makes wild beasts civill; Atheisme, and Im∣piety makes of wise meu beasts and ••ools. How many have been known, like him in Esop, who willingly lost one eye, that his fellow might loose both.* 1.161

Yea, whereas the drift of such an ones preaching, in case he be a mini∣ster, is to make them like him, in whose name they preach: contrarily, the very word of God, by accident, makes them degenerate into stockes and stones: for hearing but their sins layd open, and the judgement due thereunto, they become so stupid and in sensible of reason, that now, maugre all admonition, the quarrell 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.

SECT. 43.

7 ANd lastly,* 1.162 It is their manner out of Enmity to slay the godly, as Doeg slew Ahimeleck and the re••t of the Prie••s, 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 Sauls command, 1 Sam. 22.19. Thus Iezabel slew all the Prophets of the Lord she could finde, 1 Kings 18.4. And Herod, all the male children that were in Bethlehem, and al the coasts thereof, from two years old and under, that hee might make sure worke with Christ, Matth. 2.16. And thus the Inhabitants of Ierusalem, Gods owne people, chosen out of all the World, used to make such havock of their own Prophets, that out Savi∣our bemoaning her case, cryeth out, O Ierusalem, Ierusalem, which killest the Pro∣phets, and stonest them which are sent unto thee, &c. Matth. 23.37.

And thus it fares with the Saints & servants of God at this day,* 1.163 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 distruction: like rash Empiricks, 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 Armes; teaching all their Proselytes dismall conclusions: as it hath been no rare thing, for some of their Priests in Queen Maries reign, when in arguments they have found the weaknesse of their pens, to fall to their pen-knives: In••••ead of arguments they take up armes; and instead of zeale and the spirituall word, they use fire and the sword; yea, treasons, are their best reasons; the Spanish Inqui∣sition, is their Grammer; fire and fa∣got their Rheitorick; Fleete and fet∣ters, their Log••ck; The Canons roar, their Musick; poysoning, their phy∣sick; Yea, their very building of the Church, is by blowing up of com∣mon-wealths; and instead of fighting for God, they fight against God and his Leivtenant.* 1.164

And if at this day they catch but a Protestant in their net, it is a miracle

if ever he escapes death, without mak∣ing shipwracke of faith and a good conscience. For if we will not obey them rather then God, they have a Law by which men ought to dye, a Law like Draco's, written with blood, and sealed with death. Of which their savage proceeding, there are many rea∣sons to be rendered.

First,* 1.165 they must doe the workes of their father the Devil: he is a murtherer, and so his children are given to blood, Iohn 8.44.* 1.166

Secondly,* 1.167 that their deeds of dark∣nesse may not come to light Vriah must be put to death, least Davids a∣dultery bee discovered, and himselfe disgraced. A living Curre you know, will doe more harme then a dead Li∣on: and it is a sure rule, that of Egges fried in the Pan come no ill Chickens.* 1.168

Thirdly, the wicked through malice seek by all meanes to cut off the god∣ly, because their sinfull and wicked lives are reproved by their godly con∣versation: neither can they follow their sinnes so freely as they would, nor so quietly, without detection or check. Now if Abels good works re∣prove

Caines evill deeds, let Caine but take away the cause, kill Abel, and the effect shall not follow.

* 1.169Fourthly, whereas the godly are too hard for them in disputing: take Steven for an instance: they will be e∣ven with him, by casting of stones, stop his mouth with brick-bats, fetch arguments from the Shambles; and this they are sure will doe, when all other hopes and helps fayle. So they make their party good, if not with arguments of reason, yet with argu∣ments of steele, and Iron. But this is a very hard way of confuting.

* 1.170Fifthly, their glory and credit with the World is ecclipsed, by suffering these which excell in vertue, This made Adrian and Nero to kill all such as ecclipsed their glory by any deme∣rit: and Mercine, you know, was mur∣thered of her fellowes, because she did excell the rest in beauty. Thus Herod, thought he could not be King, if Christ should reigne. Yea, as though hee had beene of the race of the Ottamans, he thought hee could not reigne, ex∣cept the first thing hee d••d, hee killed all the males in Bethlehe,m from two

yeares old and under: and the Phari∣sees that they should be despised, if Christ were regarded.

And so much of the actual properties of this Enmity.

SECT. 44.

Q. IN how many of these kindes did our Saviour himself suffer (whose example hitherto you have omitted) in his own person of the Jewes,* 1.171 his Countrey-men and Kins∣folke; yea, of the Chief Priests, Scribes, and Pharisees, who were Teachers and Ex∣pounders of the Law, and which sate in Moses Chair?

Answ. In every one of the 22. for as touching the Mental Properties.

• 1 They Envied him,* 1.172 Matth. 26.15.
• 2 They Contemned him, Matth. 12.24. & 13.55.
• 3 They Rejoyced at him in his miserie and distresse, Matth. 27.29.
• 4 They Hated him, Iohn 7.7.

2. Touching the Verbal.

• * 1.1731 They Murmured against him, Luke 15.2.
• 2 They Misconstrued his actions and intentions, Matth. 11.19.
• 3 They Carried tales of him, Mat. 12.14
• 4 They Gave devilish counsel a∣gainst him, Matth. 27.20.
• 5 They Scoft at him, Matth 27 42.
• 6 They Nick-named 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, Iohn 11.53.
• 11 They Undermined him in talke, that they might accuse him, Matth. 22.15.

3. Touching the Actual.

• 1 They Used disdainfull gestures before him,* 1.174 Matth. 2••.29.39.
• 2 They Withstood and contrari∣ed his Doctrine, Luke 5.21. Matth. 9.34.
• 3 They Combined together, and laid plots to destroy him, Matth. 12.14.
• 4 They Took him prisoner, Mat. 26.57.
• 5 They Smote him, Luke 22.64.
• 6 They Hurt and wonnded him, Matth. 27.29. Iohn 19 34.
• 7 They Put him to death, even that cursed death of the Crosse, Matth. 27.3••.

That the Scriptures might be ful∣filled which saith, And thou shalt bruise his hell; 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,* 1.175 He hath done all things well, Marke 7.37. He hath done, such was his power; all things, such was his wisedom: well, such was his good∣nesse: and yet crucified, and abused every way he must be. It was indeed for his zeal, purity, and holinesse, and because his life and practice was clean contrary to theirs, his Doctrine too powerfull and pure for such carnal hearts to imbrace or endure. So that it is plain, and all men may see, who are not dead in sense, how it would fare with us, might our enemies, the same Seed of the Serpent have their wils.

SECT. 45.

* 1.176Q WHat Uses may this serve for, which hath been spoken touching the properties of this enmity, and our Savi∣ours suffering?

* 1.177Answ. First, by this tast of it's fruits learne we to detest them all.

* 1.178Secondly, it may serve to informe every man, whether he be of the Ser∣pents Seed, a childe of the Devil, as he

came into the world,* 1.179 or regenerate, and so become of the Womans Seed, a Childe 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 enmi∣ty you shall know them, as well as you shall know the life by breathing, or the day by it's light. Wherefore all ye that read, reflect and cast your eyes on these Examples, which are such lively Emblems and Representations of your selves, if you be the Serpent's Seed, and yet in your sinnes. Yea, let it make you tremble; for know assu∣redly, that if this spawn of enmity, formerly spoken of, remain in you; if any of these ••ayes you persecute 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 loines of old Adam; but it is an infallible signe, that you are of the Serpents Seed, children of the Devil, enemies to God, and all goodnes, the brethren of Cain, yea, Cain himselfe in

another person, and without repent∣ance, your portion shall be with Cain, and the rest of that cursed Crue.

* 1.180On the other side, doth any con∣scionable Christian finde himselfe ha∣ted & persecuted by ungodly men for wel-doing, for Christ's sake, for Reli∣gion and righteousnesse sake? Let him be comforted; for it is a manifest signe, and a notable strong evidence, that he is of the Womans Seed, rege∣nerate and borne a new, the Childe of God, a Member of Christ's mystical Bodie, and an Heir of eternal Life.

Thirdly, these Examples being writ∣ten to admonish us, upon whom the ends of the world are come, may informe the Godly what they are to expect from the world: Shall any hope to be free from suffering, or t••••••ke it a strange thing, when he doth suffer for wel-doing, when our Saviour Christ him∣selfe suffered so much as he did, being the onely begotten Son of God,* 1.181 full of grace and truth?* 1.182 No, the Disciple is not above his Master, nor the Servant above his Lord: If they have persecuted Christ, they will persecute you also, Iohn 15.20. If they have called the Master of the house

Beelzebub, how much more them of his household? Matth. 10.25. Yea, senselesse were it once to thinke, that the same enmity which spared not to strike at the Head, will forbear the weakest and remotest Limbe.

Wherefore arme 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 Kindes and Properties of this enmity.

SECT. 46. The Causes.

Q WHat are the Causes,* 1.183 why wicked and ungodly men thus hate, and persecute the religious?

Answ. The Causes being divers, may yet be reduced to three Heads, for either they be

Causes in re∣gard of

• God his
  • Justice.
  • Mercy.
  • Wisedom.
  • Power.
• Satan his permitted
  • Malice.
  • Subtiltie.
  • Strength.
• Men
  • Wicked.
  • Godly.

And these we might further branch, subdivide and distribute into Cause••

• Internal,
  • Material,
  • Formal,
    • Natural.
    • Artificial.
• External,
  • Efficient.
    • Properly.
    • Improperly,
      • Merito∣rious.
      • Instru∣mental.
  • Final.

And those are either

• 1.
  • Next:
  • or, Remote.
• 2.
  • By themselves:
  • or, By accident.
• 3.
  • Sufficient:
  • or, Insufficient.

But the time would be too short, o•• this Treatise too long, if I should speak of every one: yea, talking Fa∣bius would be tyred, before he could relate halfe of what is requisite to be spoken of each; for they require whole Volumes: besides, Instructions, if they exceed, are wont, as nailes, to drive out one another.

Q1. Then select out the Principal, I mean, such as in regard of our edification, are most behoovefull for us to know. And least the pages should still grow, as fish, into a multitude, garble your notions, and give us onely the marrow of the matter.

Answ. The Causes best deserving our discovery, and the worlds notice, I take to be Eleaven

• 1. Contrariety,
• 2. Ignorance,
• 3. Separation,
• 4. Speaking of Truth,
• 5. Infidelity,
• 6. Example of the mul∣titude,
• 7. The preaching of some Ministers,
• 8. The scandalous lives of some Professours,
• 9. Flocking after Ser∣mons,
• 10. Misprision,
• 11. That they may have more company here in sin, and hereafter in torment.

* 1.184First, a main Cause why wicked men hate and persecute the godly, is the contrariety of their natures.

Q1. How contrary are they?

Answ. As contrary and opposite one to the other, as are God and the Devill;

for the one are Children of God,* 1.185 2 Cor. 6.18. Gal. 3.26 Iohn 1.12. And partake of the Divine Nature, 2 Peter 1.4 Being begotten, Iames 1.18. And borne a new of God, Iohn 1.13. 1 Iohn 3.9 By the immor∣tal seed of the Word, Iames 1.18. And the Spirit's powerfull working with it, Iohn 3.5, 8. whereby they are become like God in holinesse, 1 Peter 1.15. And not children onely, but heires also, even the heires of God, and heires annexed with Christ, Rom. 8.17. being his brethren, Rom. 8.29. Members of his B••dy, 1 Cor. 12.27. Bone of his bone, and flesh of his flesh, Ephes. 5.30. having his Spirit dwel∣ling in them, Rom. 8.9 to witnesse 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,* 1.186 and Children of the Devil, and so partake of his nature, 1 Iohn 3.8, 10, 12, 14 Acts 13.10. Iohn 6.70. and 8.4••. and 14.30. and 16.11. Matth. 13. 38▪39. 2 Cor 4 4. 2 Tim. 2.26. 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 Peter 2.9, 10, 25. Iohn 3.3.5 6. which being so, they must needs be

very contrary, and if contrary, no mar∣vell they should so ill agree, although God had not proclaimed an enmity between them.

* 1.187For there can be no amity, where there is no sympathy; no reconciling of the Wolfe and the Lambe; the Windes and the Sea; no neighbour∣hood, no alliance, no conjunction is able to make the cursed▪ Seed of the Serpent, and the blessed seede of the Woman ever agree: for Fire and Wa∣ter, Light and Darknesse, Heaven and Hell are not more contrary.

One bloud, one belly, one house, one education could never make Cain and Abel accord, Iacob and Esau, Isack and Ishmael at one: yea, though they be Man and Wife, Parent and Childe, yet if they be not like, they will not like, 2 Cor. 6.14, 15. And indeed, what is the corporal sympathy to the spi∣ritual antipathy? Can there be such a parity between the Parent and the Childe, the Husband and the Wife, as there is a disparity between God and Satan? No certainly,

SECT. 47.

A Wicked man can agree with all that are wicked,* 1.188 be they Papists, or Turkes, or Atheists, profane and loose persons, civil or moral men, for all these agree with him in blinde∣nesse and darknesse: as who feeles the smart of their tongues, or hands? not the Idolater or vile person, not the professed Atheist, the Canker-fretting Arminian, or State-betraying Jesuite: for with all these they are Haile fel∣low, well met: but with sincere Christians and Practicers of piety, he can never agree: the religious shall be sure of opposition, because their light is contrary to his darknesse; grace in the one is a secret disgrace to the other.

Yea,* 1.189 let wicked men be at never so much odds one with another, yet they will concurre and joyne against the godly: as for Example, Edom and Ish∣mael, Moa•• and the Hagarens, Gebal and Ammon, Amalek and the Philistims, the men of Tyre and Assur had each seve∣ral gods; yet all conspired against the

true God Psal. 83 5. to 9. Manasses against Ephraim, and Ephraim against Manasses; but both against Iudah. He••od and Pilate two Enemies, will agree, so it be against Christ: they will fall in one with another, to fall out with God. The Sadduces, Pharisees, and Herodians were Sectaries of divers and adverse Factions, all differing one from an∣other; and yet all these joyne together against our Saviour, Matth. 22. The Libertines, Cyrenians, Alexandrians, Cili∣cians and Asians, differ they never so much, will joyne in dispute against Stephen, Acts 6.9. Herod neither loved the Iewes, nor the Iewes Herod, yet both are agreed to vex the Church.

I cannot think of a sitter Emblem of a naturall man, than Lime, which agreeth well with all things that are dry, and of it's own nature; but meeting with Water, a thing directly opposite, it breakes, burnes, ••welles, 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, ••e their condi∣tions 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 lik heat and cold: if one stays, the other flies; or if both stay, they agree like two Poysons in one stomacke, the one being ever sicke of the other, be they never so near allyed. As how ma∣ny a Wife is so much the more hated,* 1.190 because a zealous Wife? How many a Childe lesse beloved, because a religi∣ous Childe? How many a Servant lesse respected, because a godly Ser∣vant? And no marvell; for though they dwell in the same house, yet they belong to two several Kingdomes; and albeit they both remain upon earth, yet they are governed by two severall Lawes, the ones Burguship being in Heaven, Philip. 3.20. And the other, being a Denizon, belonging to Hell: as Irish-men are Dwelle••s in Ire∣land, but Denizons of England, and go∣verned by the Statutes of this King∣dome.

SECT. 48.

* 1.191NEither is this of theirs an ordinary hatred, but the most bitter, exor∣bitant, unlimited, and unplacable of all others. No such concord, no such dis∣cord, faith one of the learned, as that which proceeds from Religion. My name, ••aith Luther, is more odious unto them, then any thiefe, or mur••herer: as Christ was more detestable to the Iewer then Barrabas. Behold, saith David, mine e∣nemies, for they are many, and they ••ate me with a cruell hatred, Psal. 25.19. yea, so cruell, that it makes their teeth gnash, and their hearts burst againe, Act. 7.54. which made the Truths adversa∣ries give Saint Paul stripes above mea∣sure, 2 Cor. 11.2, 3. And the Heathen Emperours to devise such cruell tor∣••ures, for all those which but profest themselves Christians.

* 1.192Yea, agreement in some poynts, when there are differences in the maine, does but advance hatred the more: Witnesse the Reigne of Queen Mary, and the Butchery over al France of above two hundred thousand Pro∣testants;

besides the many thousands of late yeares: Yea, aske 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,* 1.193 than to do well: Yea, he hates you more bitterly for this, and the credit you gaine thereby, than if you had cheated him of his Patrimony, with your owne discredit. But that there is no hatred so virulent and bit∣ter, as that which is occasioned by vertuous living, and professing of Christs Name; our Saviour himselfe proves copiously, Matthew 10. Luke 21.

SECT. 49.

Quest. WHerein consists their un∣likenesse and contrarie∣ty?* 1.194

Answ. Chiefly, in foure particulars; though indeed there bee more diffe∣rences between the Children of God and the Children of the Devil, than there are betweene men and beasts.

First, they exceedingly differ in

their judgements touching Wisdome.* 1.195 1 Cor. 1.18.20, 23. and 2.14. and 4.10. Luke 6.27. to 36. Acts 26.24. Wisd. 5.4. Gen. 41.8. Iob 5.13. Prov. 28.11.* 1.196 Ier. 4.22. 1 Cor. 3.19. Exod. 1 10. Iosh. 9.4. Titus 3 9. Prov. 10. ver. 18. Rom. 16. ver. 19.

* 1.197Happinesse, Luke 6.26. and 8.13. Ia. 4.4. Mark. 16.16. Iob. 3.16, 18. and 8.34, 36. Rom. 6.16.18.22. Psal. 2.3, 4. and 10.3. and 21.4. 2 Tim. 2.26. Mal. 3.15. Revel. 3.17. 1 Thes. 5.3.

* 1.198Fortitude, Prov. 28.1, 2. Rev. 13.6, 7. and 12, 13, 17 Mar. 13.9. Acts 7.52. Mat. 10.28. Gal. 4 29. Ioh. 16.2.

* 1.199Sinne, Luke 16.15. Prov. 13.19. Marke 7.5, 11, 12, 13, Luke 7.33, 34. Matth. 7.14. 1 Pet. 4 18 Psal. 35.13.16.

* 1.200Holinesse, Acts 26.9. Exod. 8.26. 1 Cor. 4.10. and 2.14. Prov. 13.19. Psal. 14.1 Ier. 44.16. to 19. Yea, they are of a reprobate judgement touching acti∣ons and persons Isa. 5.20. and so speak, thinke and doe all by contraries, like Heliogabalus who wore shooes of Gold, and Rings of Leather. Or the Black∣moores who judge of beauty by con∣traries. Wherefore read their words as Scholars doe Hebrew, backward,

and you have the meaning: for in∣stance do they call thee Puritan as no∣thing more frequent in their mouths, understand by it Saint for a Christian indeed (as thou art) is a Puritan in the Devils language, and a Christian in name onely (as such an one is) is an Atheist in Gods language.

Secondly, They no lesse differ in their Passions and affections of Love,* 1.201 Psalm, 119.57, 72, and 17, 14.

Feare, 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. Ioh. 3.15. Mat. 11.19. And the like, which for brevities sake I forbeare.

Thirdly they differ no lesse in pra∣ctice,* 1.202 & this breeds many quarrels: as what more common than for all sorts and kinds of men to hate, scorne, per∣setute, reproach,* 1.203 revile, accuse, slan∣der and condemn the Religious, be∣cause their owne workes are evill and wicked, and the others good, holy, and righteous. Wherefore slew Caine his brother, saith Saint Iohn, but be∣cause his own Workes were evill, and

his brothers good? 1 Ioh. 3.12. Why was Ioseph accused of his Mistris for an adulterer, and thereupon commit∣ted to prison, but because hee would not bee an Adulterer like her? Genesis 39. Yea, it was his party-coloured Coat, composed of all kinds of graces and blessings that formerly procured his Brethrens hate. And what is it that Iobs Wife expostulates with him about, but his integrity? As if shee tooke it ill, that he took it no worse: his patience made her impatient. Wherefore was holy David,* 1.204 as him∣self complaines, almost in every Psalme Had in derison, hated, slandered, re∣viled, contemned and made a pro∣verbe and song of the Drunkards, and other wicked men which sate in the gate? but because he followed the things which were good and pleasing unto God and in him part his trust? Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. And lastly (for I might bee endlesse in the prosecution of this.) Why were all the just, in Solomons time, had in abho∣mination and mockt of the wicked, but because they were upright in their way, and holy in their conversation, Prov.

29.27. Or those numberlesse Martyrs, whose soules Saint Iohn saw under the the Alter (Rev. 6.9.) killed, but for the Word of God, and for the testimony which they maintained? And the Master him∣selfe? not for any evill as themselves are forced to confesse, Marke 7.37. which examples sufficiently prove, that all wicked men are like the wo∣men of Lemnos, who when they had e∣very one slaine their husbands and kinsmen, exiled Hypsipyle the Kings daughter, for that she alone saved her Father alive. That great Dragon the Devill, and these his Subjects, make warre and are wroth with none but the woman, and the remnant of her Seed, which keepe the Commandements of God and have the testimony of Iesus Christ, Revel. 12.17. All was quiet at Ephesus be∣fore Saint Paul came thither: but then there arose no small strife about that way▪ Acts. 19.23. &c. A Wolfe flys not up∣on a painted sheepe; we can with de∣light look upon the picture of a Toa•••• It is your active christian, that is most spighted, and persecuted.

SECT. 50.

* 1.205BUt to apply this to our selves. I would faine know, whether the power of godlinesse, the sincere pro∣fession of the name of Christ, accord∣ing to the Vow which we made in Baptisme, all kind of purity and holi∣nesse, doth not live in persecution a∣mong us, as Protestants doe in Spaine? Is it not a capitall crime to bee vertu∣ous? Is not the name of an honest man, who makes conscience of his wayes, growne odious? Is not circumspect walking, the zeale of Gods glory in promoting the best things, frequent hearing of Sermons, singing of Psalmes holy conference, brotherly admoni∣tion, &c. counted a vice, and that vice called Puritanisme? And must not hee who is called a Puritan, be derided, ha∣ted, persecuted, slandered and laught to scorne? how many may complaine with Ieremy, that because they live a godly life themselves, and call upon others to doe the same, they are curs∣ed of everyone, and counted conten∣tious? Ier. 15.10. It faring with Pro∣fessors,

as it did with Caius Selius: of whom the Heathen were wont to say, that hee was a good man, but he was a Christian. Yea, let but a sparke of fervent devotion breake out in a Fa∣mily,* 1.206 all the rest are up in clamors; as when Bels ring disorderly, every man is ready with his bucket to quench the fire; disgraced he must be for a Puritan, but onely by Laodiceans. Indifferency strives to dash zeale out of countenance, The reason is, where∣soever Christ comes, there will be op∣position. When Christ was borne, all Ierusalem was troubled, and Herod cut the throats of all the children in Beth∣lehem: so when Christ is borne in a∣ny man, the soule is in an uproare, and Satan with his instruments are ready to kill in him every good motion, though it be never so little a Babe.

That which the Antients did cheif∣ly admire (goodnesse) we do most of all contemne:* 1.207 for is not the godly man more dispised for his godlinesse, then the wicked for his wickednesse? Are not the members of Christ more hated, and worse intreated by us, then the limbs of the Devill? What suppres∣sing

and disgracing is there of Hels, and Romes cheifest adversaries, under the aspersion and pretence of Puritan∣isme.

Whereas if the same men, would but beare them company in their sins, bee drunke, sweare, temporise, con∣temne holinesse, mispend their time, haunt Play-Houses and Tavernes, play the good fellows, and doe as the rest doe, they should have the approbati∣on & good word of the greatest num∣ber; yea, if they would not be precise in their actions, nor reprove others for their evill courses;* 1.208 if they would not speake against pluralities, Non-residents, lazy and good-fellow Pa∣stors, who either starve or quite neg∣lect, or else mis-leade their flocks; if they would but bee prophane and wicked, and make no bones of sinne, their malice would cease, and wee should not have a Puritan in all the World.

SECT. 51.

AS let mee appeale from their tongues to their hearts,* 1.209 and from their mouthes to their consciences, whether this be not the greatest cause of their quarrell, We refuse to pledge them in their wicked customes. Or we will not breake Gods Law, to con∣forme to theirs. It faring betweene us and our adversaries; as betweene So∣crates, and the Athenians: who said unto them in his apollogie, I love, and imbrace you, O Athenians▪ but yet I will obey God rather than you. Yea, may not all see (saving such as the P••ince of darknesse hath blinded) that those for the most part, whom the World speakes so basely of, are before men, in respect of any scandalous offences or open crimes, unblamable, and may say with the Lamb, whom they fol∣low, Which of you can rebuke me of sinne, though with Paul, 1 Tim. 1.15. they think themselves the worst of sinners? And doe not their adversaries know, that the men whom they terme Puri∣tans, are honester men, and more righ∣teous

than themselves, as Pharoah was forc'd to confesse touching Moses? Exod. 10.16, 17.* 1.210 And Saul touching David? 1 Sam. 26.21. Yea, I know they are perswaded well of them, even when they speake most to the contra∣ry, though I expect not they should use them thereafter. We know Pilate judged Christ guiltlesse, but yet he put him to death. And Festus acknow∣ledged that Paul was without crime, yet he left him in prison. I dare say Tertullus knew that he lyed, when hee called Paul a Pestilent fellow: his consci∣ence could not chuse but answer him, Thou lyest in thy throat Tertulus, Paul is an honester man than thy selfe. And must not these mens consciences tell them, that the same they accuse so, are in their lives the most unreprove∣able 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 Reli∣gion, and most reformed to the Primi∣tive Church? For not seldome are wicked mens judgements forced to yeeld unto that truth, against which their affections maintaine a rebellion▪

And yet, as if they would stamp Gods Image on the Devills drosse, and the Devills Image on Gods silver, they justifie those actions and persons, which God condemnes, and condemn those which he justifies.

True these enemies to holines spare not to cast asper••••ions on us,* 1.211 else how should they worke their wills? How should Naboth be cleanly put to death, if he be not first accused of blasphemy? 1 Kin. 21.13. and the like of Ioseph, Eli∣ah, Ieremiah, Susanna, Paul, Stephen, and our Saviour Christ himself But if you marke it, they are as guilty of the crimes whereof they be accused, as Ioseph was, in forcing of his Mi••tris, or as Naboth and the rest were, of those things which were layd to their charge.

I speak not of those monsters, those white Devills who make Religion a stalking Hor••e to villany. I know too many dishonour God, by wearing of his livery. But what was Satan to the children of God, Iob 1.6. though hee thrust himselfe into their com∣pany? Or what wise man will tax all the Apostles because one was

a Iudas.* 1.212 To argue, because some are so and so, therefore the rest are alike, is a saplesse reason, only becomming a foole. An argument, that deserves rather laughter, than beleife.

Yet most men are 〈◊〉〈◊〉 fooles,* 1.213 or rather brute beasts, led with sensuality, and made to be taken and destroyed, as Saint Peter speaks, who because they love to speake evill of the way of truth, 2 Pet. 2.2.12. If they see but an hipocrite disco∣ver himselfe, they not onely harden themselves in their sinnes, and, as it were, breake their owne necks at this stumbling block, being Satans trap, set on purpose to catch their blinde soules in, but condemn all the rest of his profession to be such as he is, save that they dissemble their hypocrisie more closly & cunningly; which is as equal and ••u••t, as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son. But as all are not theeves that Dogs bark at; so all are not hypocrites which they terme so. But admit there were more than there are: the faults of many, should not make us uncharitable to all: Nor the goodnesse of some, make us credulous of the rest.

SECT. 52.

INdeed, as all our enemies are not alike witty,* 1.214 so they are not alike malicious, for some transcend this way, as Doeg did the rest of Sauls ser∣vants another way, you shall know such an one by these few markes; his hatred is so inveterate and universall, that hee spends all his wits in frothy scoffes, 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 break downe the walls to let in this infecti∣ous ayre, his tongue scrues something against the religious into all discour∣ses; and when his owne invention failes, it shall be supplyed with what he hath heard: for as the Papists never found any error spued out by the An∣cients, but they have licked it up, su∣perstitiously to abuse the same: so he never heares of any scoffe, slander, or devillish invective formerly devised, but he licks it up, that he may spit it out againe in the face of some Profes∣sor, or on the other side poyson those

with whom he doth converse; being to his company like a mad dog, that so biteth every one he meets, that they become madde too, and as apt to bite others as himselfe; or in case he meets with another like himselfe in wit and malice, it may bee said of them, as Diogenes spake of two ill con∣ditioned women, when hee saw them talking, See how the viper and the Aspe are changing poyson. And nothing so tickles the spleen, or glads the heart of such, as that discourse which may most shame profession, disgrace Reli∣on, and dishonour God. But, O that ever those tongues, which dare call God Father, should suffer them••elves thus to be moved and possessed by that uncleane spirit! Or that ever the church should own such for her child∣ren. In the Primitive times, the Church would have denied her blessing to such a Sonne, that should have thought himselfe disparaged by serving Christ, and wearing of his livery, although hee had not scoft at others:* 1.215 yet this man flatters himself that he is a Chri∣stian; yea, you cannot beat him from it, but that he is as good a Christian

as the precisest, and shall goe to Hea∣ven as soone. But let him that reads, consider whether it be not a fearefull thing, to lend to Satan the heart for devinng, the tongue for uttering, and the eare for hearing of calumnies, and all this to disgrace the grace of God in his children, and make it fruitlesse 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 joyes may chance to cost them eternall mourning; yea, certainly, if the in∣fernall 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 wick∣ly, but thou surpassest them al; thine is such a superlative, such a soul murther∣ing sin, that no other sin can paralel it.

SECT. 53.

BUt thou hast plenty of excuses to pacify thy blinded and benum∣med conscience:* 1.216 Yea, thou wantest not some carnall reasons to make it good,

as an easie in••ention may put false matters into true Sylogismes: And a∣mongst the rest, thou wouldest not have men singular: wherefore that they may have lesse zeale and more tem∣per, thou seekest to allay their heat with frumps, and scoffes, and taunts, and jeeres; as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by com∣mending the golden meane? For carnall men (who cleave as close to custome, and example of the greatest number, as clay to a Cart Wheele) thinke every one exorbitant, that walketh not after their rule,* 1.217 1 Pet. 4.4. As the So∣domites thought of Lot, Gen. 19.9. the hundred and twenty Governours of Da∣niel, Dan. 6.11. and the Caldeans of Sha∣drach, Meshech, and Abednego, Dan. 3.10. 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 Babilons decree, but in zeale and obe∣dience to the God of Heavens com∣mand: the Governours ••••ranging 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: wher∣fore command we pray thee, that he be cast into the Lyons den, for no de∣cree, nor statute which the King esta∣blisheth may be altered, Dan. 6. Again, what disorder is this that I heare of you,* 1.218 saith Nebuchadnezzer to Shadrach, Meshech, and Abednego: will you not serve my Gods, nor worship the gold∣en Image that I have set up, Dan. 3.14. who answered no, be it knowne unto thee O King, wee are not carefull to answer thee in this matter: they were all as stiffe as if they had eaten a stake, and they could not bow to an Idoll: as the godly have been in all ages, not being able to wheele with the times. Yea, they that truely fear God are usu∣ally as immoveable as the Sun in its course, because they thinke, and speak, and live by rule, and not by example, and hold themselves as fast tyed, as if they had the oath given them, which the 〈…〉〈…〉 solemnly presented to their Judges, 〈◊〉〈◊〉 to sw••rve from t••eir consciences wh•••• ••••mmand soever they should 〈…〉〈…〉 themselves to the contrary 〈…〉〈…〉 strictnesse is a great eyesore 〈…〉〈…〉 men: who hate sin∣gularity,

almost as they doe sanctity, which makes them so cry it down.

* 1.219And no marvell, for these men, and so all Protestants at large, so scorne to be singular, that they will conform to any Religion the State shall esta∣blish: yea, should they be commanded to worship a Calfe with the Israel∣ites, Exod. 32.4. or a golden Image with the Chaldeans, Dan. 3.7. They would in∣stantly doe it; as the times of Queene Mary, witnesse: Good honest men, let them injoy their communities; peace, and plenty: any Religion shall serve their turne. They are as indif∣ferent as Doctor Kitching, who being Abbot, was first the Popes sworne Ser∣vant: then an halfe Papist, King Henry having cast off the Pope: a Protestant under Edward the sixt: a downe right Papist with Queene Marie: And a Par∣liament Protestant againe, when hee tooke the Oath of Supremasy under Queene Elizabeth. Of whose faith I take most Protestants at large to be; For let them hear of a change in Re∣ligion, it shall never a whit trouble them: What cares a stupified world∣ling, for the removall of our Candle∣stick?

What is it to him if the super∣stition, and blindnesse of Popery did over-shadow the Land? and turne day into night: It is nothing to him, if he can but see to get money. Light or darknesse, Scripture or tradition, the King or the Pope, Christ or Anti∣christ, are all one to him; to heare a Sermon, or see a Masse, he likes them both alike.

Perhaps they may thinke better of themselves;* 1.220 and untill they be put to it, resolve stoutly: but a temporaries Religion, and flashes are but like Conduites running with wine at the coronation: that will not hold, or like a land flood, that seemes to be a great Sea, but comes to nothing.

Now these are the men (if you ob∣serve them) that cry out so against sin∣gularity: which imputation, together with their extolling the meane, is a cunning discouragement,* 1.221 but it is the Devils Sophistry; for the meane of vertue, is between two kindes, not betweene two degrees: it is a meane grace, that loves a meane degree of grace.

Yet this is the onely staffe, with

which the World beates all that are better then themselves.* 1.222 What will you be singular? Or are you wiser then all? Or what is this but want of discreti∣on? And to speake truth, that which worldly men call discretion, eates up all true wisedome: Their discretion and moderate stayednesse, devoures all true honesty, and goodnesse. But shall Lot▪ leave his righteousnesse for such an imputation of singularity? Or shall he not depart Sodom, because the whole City thinkes it better to stay there still? Shall Noah leave building the Arke, and so himselfe, and his whole houshould perish, because all the World else thinkes him haire∣brained? Or must the name of a Pu∣ritan, dishearten us from the service of God? No, but as Saint Paul said in his Apollogy, Acts 24.14. after the way which they call heresie, so worship I the God of my Fathers: so wee in this case, Af∣ter the way which prophane men call Puritanisme, let my soule desire to serve Iesus Christ.

SECT. 54.

Ob. I Grant (will the more moderate worldling say) in such cases wherein the word of God is expresse, singularity is not lawfull onely, but laudable: But (which makes my spleene rise) they will not conforme to things indifferent

Answ.* 1.223 A seduced heart deceives thee in so saying, why else doest thou cast the same aspersions, upon such as are conformable.

But admit they onely are thornes in thine Eyes▪ doest thou well to hate al that are not of thy own judgement, or that have tenderer consciences then thy selfe? No, for honest and good men may differ in opinion, not only in things triviall, but in matters of great moment; provided they agree in the fundamental articles of the Catholique faith, and yet may, and ought to continue brotherly love and communion, as members of the same mysticall body: as many examples witnesse, both of e∣minent Christians, and Fathers of the Church: as also our Saviours words, who speaking of the fundamentall

poynts, penneth the league thus, He that is not with us, is against us, but o•• poynts not fundamentall thus, He tha•• is not against us, is with us. Wherea•• these differ from thee (if thou beest a true Protestant as thou wouldest bee thought to be) in nothing materiall, for there is a vast difference,* 1.224 between another discipline, and another do∣ctrine: and they little differ, that a∣gree 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 paines to satisfie and informe themselves then thou doest. But admit they be things of an indifferent nature,* 1.225 even actions of in∣differency, when once they are felt to trench upon the conscience, lay deep obligations upon the soul, even whiles they are most slighted by carelesse hearts: there being no lesse difference in consciences, then stomacks, of which some will digest the hardest meats, and turne over substances not in their na∣ture edible, whiles others surfeite of the lightest food, and complaine even of dainties.

And indeed,* 1.226 every gracious heart is in some measure scrupulous, and findes more safety in feare then in presumption: And certainely, in cases of a doubtfull and questionable nature, it is ever good to take the surest side, and which draws neerest to probability. Many things are of so questionable a nature,* 1.227 that much may be said on either side: Now if I chuse that side, on which I am sure I shal not sin, I deserve to be excused, rather then censured; if I use them it is possible I may sin, it may be they are not sinfull: 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 Gods Command∣ments if I doe not use them. This I may be bold to build upon, He that sayles a∣mongst Rocks, it is possible hee may e∣scape splitting, but hee is not so sure to keep his Vessell safe, and whole, as he that sayles in a cleare Sea, where no Rocks are at all.

SECT. 55.* 1.228

Qu. BVt to speak really, and as the truth is, why doe they use all these dis∣couragements?

An. Their onely aime is, to make us square our lives according to their Rule; as that Gya••t did proportion the bodies of all his guests, to the bed of his Har∣lot; Yea, if they would give their tongues liberty to acquaint us with their hearts and consciences, they must needs con∣fesse, that they use that odious nickname (devised by Satan himselfe) for no o∣ther end, but to slout men out of their faith and holy profession, and to bring the very truth of Religion, and power of godlinesse into contempt and scorn.

And indeed, whom not heroicall in fortitude (the case standing as it doth) would it not discourage and beat back to the world?* 1.229 But thanks be given to God, his Spirit herein so hardneth 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 meek∣nesse.

Yea, undoubtedly, he must be more then man (that is,* 1.230 more spirit then flesh) that can contentedly make himself con∣temptible 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 kinde of spirits, familiars, vi∣sible and carnall Devills, soule-mur∣therers) have his religion ••udged Hy∣pocrisie; his Christian prudence, cra••t and policy; his godly simplicity, sil∣linesse his zeale, madnesse▪ his punct∣uall obedience to Gods Laws, rebelli∣on to Princes▪ his contempt of the world, ignorance: his godly sorrow, dumpishnes, &c. For these and the like as unseasonable fro••s, nip all graci∣ous offers and beginnings in the bud, and as much as in them lyeth, 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 wals of Iericho, lay al the strength of a young beginners vertues levell at one utterance: yea, it is the only Remora & greatest cause of arrest, if any looke heaven-ward,* 1.231 that makes them re∣coyle.

True, a wise man will not be scoft out of his money, nor a just man be flouted out of his faith▪ Yea, like Iohn Baptist, hee will hold his profession,

though hee loose his head for it. If Christ have but once possest the affecti∣ons, there is no dis-possessing him a∣gaine. The league that Heaven hath made, Hell wants power to breake. If the sweet doctrine of Christ be once gotten into the heart, it cannot be got out againe by all the torments which wit and cruelty can devise, as we see in the Martyrs.

* 1.232Neither would hee ever endure a blow, who cannot concoct a foule word. Hee that is discouraged and made returne with an Ishmaelitish perse∣cution of the tongue: how would hee endure a Spanish Inquisition, or those Marian times? Hee that is so frighted with a squib, how would he endure the mouth of a Cannon? But to proceed.

For a man to bee scoft out of his goodnesse,* 1.233 by those that are lewd, is all one, as if a man that seeth should blind-fold himselfe, or put out his eyes, because some blind wretches re∣vile and scoffe at him for seeing: or as if one that is sound of limbs, should limpe, or maime himselfe, to please the Criple, and avoid his taunts. For my part, I had rather live hated of all

men for goodnes, then be beloved of al for vice; and rather please one good man, then content a thousand bad ones; his single authority being suf∣ficient to countervaile the disdain of a whole Parish of sensualists.

Yet experience shewes,* 1.234 That divers are content to be misled with the multi∣tude, rather then be an obiect of their scorne and derision. Yea thousands hold it the best and safest way, in differen∣ces of religion, without further questi∣on, to take the stronger part; that so doing as the most doe, they may have the fewest to finde fault with them, and al through base cowardli∣nesse. Which bashful devill never leaves a great many, so long as they live; whereby with the rich man, Luke 16. they never thinke of heaven,* 1.235 till tor∣mented in the flames of hell.

Whereas Satan formerly assaulted the Church by violence, now he doth it by deceit: and certainly the devill gets more by such discouragements, and the reproaches that are cast upon religion, then he did formerly by fire and Faggot; for then the blood of the Martyrs was found to be the seed of the

Church, others (Phoenix-like) springing out of their ashes, wheras now multi∣tudes of souls are scoft out of their re∣ligion by wicked men. But I grieve to see how they wrong themselves, in thus wronging others: for in that wic∣ked men do so mock and deride such as are in love with heavenly things, it is hard to say whether they doe most offend in hindering the honor of God thereby, or their neighbours wel-fare, or their own salvation.

* 1.236Alas, some men will better abide a stake, then some others can a mocke. Zedikiah was willing to hearken to the Prophets councell, but that this lay in his way, the Chaldeans would mock him, Ier. 38.10. it was death to him to bee mock'd. A generons 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 scorne: as Sampson, I doubt not, found. Alci∣biades did professe, That neither the proscription of his goods, nor his ba∣nishment, nor the wounds received in his body, were so grievous to him as one scornfull word of his enemy C••esiphon.

Thou thinkest not tongue-taunts to be persecution,* 1.237 but thou shalt once hear it so pronounced in thy bill of indite∣ment, Ishmael did but flout Isaack, yet Saint Paul saith, he persecuted him, Gal. 4.29. God calls the scorning of his ser∣vants by no better a name, then per∣secution. And what ever thou concei∣vest of it, let this sault be as far from my soule, as my soule from hell.

And thus you see, That nothing but goodnesse is the whet••••on of their malice;* 1.238 which being so, are not we heathenish Christians? What ho∣nour of Christ is there among us, wher Religion makes one contemptible? Is this Christian-like? Such men may bee Christians in shew, or name, but they are devills indeed (however they flatter themselves) resembling the high Priests, Scribes, & 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 con∣sult how they might destroy him: yea, let any indifferent stander by, ••udge whether thou beest not bottomlessely

ill, who doest malice goodnesse in o∣thers, who art displeased with us, be∣cause we please God, and murmurest like the Scribes and Pharisees at the same things, whereat the Angels re∣joyce: for none but a Caine, or a De∣vill in condition, will envy, because his owne workes are evill, and his brothers good. They are desperately wicked, that cannot indure so much as the sight of godlinesse: as he was feare∣fully idle, that Seneca speaks of, whose sides would ake to see another worke: Neither couldest thou doe so if the Devill were not in thine heart. And so much touching the third difference betweene the seed of the Serpent, and the seed of the woman.

SECT. 56

* 1.2394 FOurthly, as they hate and per∣secute the godly, because they doe well: so likewise, because they fare well, and are accepted before them. As why was Caine 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 Iacob, and purpose to kill him, but because of the blessing wherewith his father blessed him? Gen 27.41. Isaacs blessing bred Esaus hate. Again, Wherefore did the Philistines and Abi∣melek envy Isaac,* 1.240 stop up his wells, and banish him from them, but because the Lord so abundantly blessed Isaac, as appeares, Gen. 26 12. to 18. Where∣fore did Iosephs brethren hate him, not being able to speake peaceably unto him, and after sell him into AEgypt, but because his father more favoured him, and they feared he should reigne over them? Gen. 37.4. If Ioseph be his fathers darling, he is his brethrens eye-sore. Wherefore did Saul persecute David, and pursue after him from place to place to take away his life, but be∣cause he was so praised and preferred of the people before himselfe, and, The Lord was with David, and prospered him in every thing he tooke in hand, 1 Sam. 18.12, 13, 28, 29. Davids successe is Sauls vexation: yea, he findes not so much pleasure in his Kingdome, as

vexation in the prosperity of David. And lastly, (for I passe by the elder brothers envy in the Parable against his younger brother, when his father so royally entertained him at his re∣turn, Luk. 15.28. which is meant of the Iewes envying the Gentiles conver∣sion; and many the like instances.) Why was Eliab wroth with his youn∣ger brother, 1 Sam. 17.28. but because he should bee more exalted? And I doubt me, whether Davids brethren were more glad, that Goliah was slaine, or angry that hee was slaine by their brother:* 1.241 for envy is sicke, if her neighbour be well; and the good mans honour, is the envious mans torment: as it fared between Haman & Mordecai as hereafter the glory of Christ shall adde to these reprobates confusi∣on, when they are driven to confesse, This is he, whom we once had in derision.

SECT. 57.

* 1.242BUt to apply what hath been col∣lected out of the Word. See whe∣ther these examples sute not with

some, and not a few in our times. As,

First, why doe a sort of Ministers (none of the best) I meane such as live ill and viciously, or preach ill and unprofitably, or both live ill, and preach ill, maligne, hate and traduce, yea, promote against such as preach more faithfully and powerfully, and live more holily and unblameably, but because God honours their Ministery with the conversion of soules, and their words are with such power, that the people flocke after them, as they were wont after Christ▪ while in the meane time themselves are neglected and dis-esteemed, being as they sup∣pose far greater scholers (for if a Mi∣nister preach profitably, they will give it out hee is no scholer, neither can they doe Satan a greater pleasure) and their Sermons more elaborate, for they will be as long in the conception and breeding of them, as an Elephant is of her young; which being borne onely amazeth the hearers, and makes them at their wits end with admirati∣on, their owne bosomes will tell them, that I speake truth.

* 1.243Againe, why doe these men inveigh and preach against preaching? As, what needs so much preaching, say they (and all stupified sensualists) it was never a good world, since so ma∣ny Lectures were set up: there was more love, and charity, and plaine∣dealing among our fore-fathers (they meane in time of Popery) who were only verst in the Lords Prayer, Creed, and ten Commandments; one Ser∣mon well remembred, and put in pra∣ctise, is better then ten; yea, quoth a Minister in the pulpit, that preacht (himselfe) once in six weekes, that hee might silence his Parishioners, who complained for want of their daily food, you will finde this Sermon more then you will be able to practise this two months; and no question, spake out of feeling; for he having li∣ved already above five ages, could never yet put those five words of his text into practise, viz. Repent and beleeve the Gospel. But the reason of this their murmuring is easie: Carnall world∣lings cry up practise, to cry downe knowledge, as you may see by their own practise: even as cunning Papists will

extoll Saint Iames, onely to disparage Saint Paul.

This point would be further appli∣ed,* 1.244 but let conscience doe it; for it is a sore that will not endure rubbing: onely 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 good men, while himselfe is neglected and dis∣esteemed of both; much more, if hee belch out his spleene against the reli∣gious, because they are praised and preferred before himselfe; let him know, that this could not be if hee were not full of the venome of the ser∣pent, Psal. 112.10. Pro. 14.30.

SECT. 58.

SEcondly,* 1.245 this may be applied to people of the looser sort. As, why doe their hearts rise against every ho∣ly man they see? as some stomacks, rise at sweet-meats. Why doe all drunkards and vicious livers hate the religious, and so belch out their enmity and spleene against them, in raising

and spreading of slanders as they doe; but although, partly to rescue them∣selves from contempt, and procure a contrary esteeme, by putting a foule and ugly vizard upon vertue, and dec∣king up vice in a gorgeous and comely attire; yet chiefly, because they are precious in Gods 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, chiefly, because they partake of the Divine Na∣ture, and are one with the Father and the Sonne? Iohn 17.14, 21, 22. 2 Cor. 6.18.

This is the eye-sore of our enemies and let envy looke herselfe blinde.

And so much of the first Cause.

SECT. 59.

* 1.246Quest. 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,* 1.247 by Testimonies: They shall hate and persecute you, yea, they shall excom∣municate and kill you for my Names sake, saith our Saviour to his Disciples, be∣cause they have not knowne the Father, nor me, John 16.2, 3. and 15.21. And again they are an offence unto us, because they un∣derstand 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 and Rea∣son. This the Apostle confesseth to have been the cause of his persecuting the Church,* 1.248 1 Tim. 1.13. Who so soon as he was inlightned with the saving knowledge of the truth, changed his note, with his name, and preached that faith, which before be persecuted, Its worth the noting, how he was no sooner in∣formed, but he was reformed. Now if we looke upon him as Saul, wee shall see what we are by generation; if wee looke upon him as Paul, we shall see what we are, or should be, by regene∣ration. Neither is it strange, that the world through ignorance, should hate and persecute the members of Christ:

for upon the same ground, they even crucified Christ himselfe, Father forgive them, saith he of his murtherers, for they know not what they doe. And why have the Kings of the earth, in all ages banded themselves together against the Lord, and against his Christ, Psal. 22. But because they knew him not. John 15.21. For if the Princes of this world had knowne, they would not have crucified the Lord of glory, as the holy Ghost speakes, 1 Cor. 2.8.

* 1.249Alas poore ignorant soules, they did but imitate Oedipus: who killed his Father Laius King of Thebes; and thought he had killed his enemy. And what do the Cavaliers now, in killing the Saints? But as if one with his Hatchet, should cut off the bough of a tree; upon which hee standeth. For they are beholding to the Religious, for their very breath. Neither is their great plot, any other peece of policy; then as if the Sodomites, should make hast to turne out Lot and his Fa∣mily: that fire and brimstone may make hast, to destroy them. For as when Noah, and his Family were once entred the Arke, the Flood came and

destroyed the first World, Gen. 7.11, 13. So the number of Christs Church be∣ing accomplished fire shal come down to destroy the second World, at which time, the Devill and all Reprobates shall be laid up in hell.

Oh the wickednesse,* 1.250 and witlesnesse of our Malignants! Methinkes the Parliament, may justly twit their un∣naturall Country: as Themistocles once did his Athenians, with these words: Are yee weary of receiving so many benifits by one Assembly. And cer∣taynly if ever it shalbe dissolved with∣out their consent, (which God for∣bid) it would faire with the causers of it, (mens eyes being opened) as it did with the Authors of Socrates his death: which I finde thus reported.

After that Socrates was put to death at Athens; Arastophones rehearsed a Tra∣gedy of his, concerning Palamides: at the hearing whereof, the people were so moved: that they presently fel upon the Authors of Socrates his death, and drew them forth to punishment.

But to return, to what we intend: 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 doe erre in their hearts. saith God, why? because they have not knowne my wayes, Psal. 95.10.

SECT. 60.

3 THirdly, Experience proves, that none are so farre transported with a mad and supertitious zeale a∣gainst the religious,* 1.251 as the rude rabble who can yeeld no other reason, or confession of their faith, if they be as∣ked, then this, that they are no Puri∣tans, or that they hate a Puritan from their soules; when as the devill him∣self, who hates the Puritan they mean, most of any, can make as good a con∣fession of his faith as this. For who are the greatest censurers, and the vi∣olentest opposers of goodnesse, are not the ignorant fry, who have more rage than reason and the more fottish still, the more insolent.

As reprove one of them for swearing,* 1.252 or drunkennesse, or unjust dealing, or for prophaning the Lords day, for A∣theisme, and the like, you are sure to be branded with the odious title of Puri∣tane, yea you are factious, and schisma∣ticall, if ye will not be drunke, and e∣very 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 Puritane, or tell them how scru∣pulous and precise such an one is. O what a number of sharp and deadly ar∣rows will each of them shoot, both at the good and goodnesse, maugre all ad∣monition! For each being stung with the Gad-slie of mis-governed zeale, as Paul was before hee knew Christ, they presume to affirm with incredible impu∣dence, accompanied with invincible ig∣norance, that there are not worse men in the world then the religious.

Wherein it is hard to say, whether ig∣norance or malice, doe more abound: whether it be more out of the strength of will, or weaknesse of judgement.

It is the nature of ignorant and carnall

men (that walke after the flesh in the lusts of uncleannesse,* 1.253 whom Saint Peter calls bruit beasts, led with sensuality) to speake evill of the things they understand not 2 Pet. 2.12. Especially in judging acts of zeale and piety, their opinion still lights upon the worst sense, like them in the s••cond of the Acts, who mocked the Apostles when they were filled with the holy Ghost, and hearing them speak lan∣guages, which they understood not, cried out, These men are drunke with new wine.

Untill we be borne againe, we are like Nicodemus who knew not what it was to be born again, Iohn 3.4. Untill we be∣come zealous our selves, wee are like Festus, who thought zeal madnesse, Acts 26.24. Untill we be humble our selves, we are like Michal, who mocked Da∣vid for his humility, and thought him a foole, for dancing before the Arke, 2 Sam. 6.16. Yea, to such as shall perish, or are for the present in a perishing condi∣tion, all religion seemes foolishnesse, 1 Cor 1.18.

* 1.254And thus you see in grosse, that Ignorance is a main cause of hatred and persecution. Wee shall more clearly discerne how it comes to be so, if we note

• The Root, Ignorance,
• The Stem, Suspition, or Iealousie,
• The Sap, Hatred,
• The Fruit, Persecution.

severally, and apart; for ignorance causeth. Suspition; and Suspition, Hatred; and Hatred, Per∣secution. But I cannot stand upon these.

SECT. 61.

Qu. IF Ignorance be such a generall cause of hatred and persecution,* 1.255 as you have shewre, What is the reason, that so many great Scholers and wise men do also hate and persecute the godly?

Ans. Great scholers they may bee, and wise men also, in the worlds esteeme, but in the maine, and in Gods account they are nothing so: for ad∣mit they have inlightned heads, suffi∣cient to leave them without excuse, yet because they withhold the truth in un∣righteousnesse, and doe not glorifie God with their knowledge, neither are thank∣full, but become vain in their imaginations, their foolish hearts are darkned; and so while they professe themselves to be wise, in changing

the truth of God into a lie, they become fools, and expresse 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.

* 1.256And indeed if they were wise, they would foresee the torments of hell, and prevent them, as Bernard speakes. Or if they knew God, they would keep his commandments, for hereby, saith Saint Iohn, is it knowne that wee know God, if we keep his Commandements, 1 John 2.3. but he that saith I know him, and yet keepeth not his Commandements, is a lyar, and there is no truth in him, Ver. 4. Yea these have sworne to keepe the commandements, and to deny the world, and yet are not content with their owne disobedience, unlesse they cast aspersions upon them that obey.

* 1.257Againe thirdly, if they knew Christ, they could not but love him; and lo∣ving 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. and 4.7.8. and Joh. 13.35. But so many as are enemies to the crosse of Christ, shew that they never knew God in Christ.

As for their wisdome and learning; you must know that men may be ••x∣quisitely wise, and incomparably lear∣ned in the worlds opinion, and yet very fooles in Gods account, 1 Cor. 3.19. As sharp-eyed as Eagles in the things of the earth, and yet as blinde as Beetles in the matters of hea∣ven. And knowledge consisteth not so much in the quantity, as in the quali∣ty: not in the greatnesse, but in the goodnesse of it. For as a little precious stone is of more worth then many o∣ther stones of greater bulke: so one drop of wisdome guided by the feare of God, is more worth then all hu∣mane learning. One sparke of spiritu∣all, experimentiall and saving know∣ledge, is worth a whole flame of secu∣lar wisdome and learning. One scru∣ple of holinesse, one dram of faith, one graine of grace, is more worth then many pounds of naturall parts.

But learning and grace doe not al∣wayes keep company together.* 1.258 Yea, O Lord, how many are there, that have a depth of knowledge, yet are not soule-wise! That have a Library of Divinity in their heads, and not so

much as the least Catechisme in their consciences? no rare thing for men to abound in speculation, and be bar••en in devotion: to have full braines, and empty hearts; cleare judgements, and defiled affections; fluent tongues; and lame hands: Yea, you shall heare a flood in the tongue, when ye cannot see one drop in the life.

For example, I might instance in Balaam,* 1.259 whom the holy Ghost stiles a foole, 2 Peter 2.16. And Iudas Mat. 27.3, 4, 5. And Paul, before his con∣version, who (even while hee was a persecuter like these men) was emi∣nent among the Pharisees for wit and learning, but a very Ideot among the Apostles. And lastly, the Priests, Scribes and Pharisees, who were matchlesse for their wisdome and learning, as wan∣ting nothing, that either nature or Art could inrich them withall:* 1.260 yea, and they were chiefly learned in the Scripture, Gods Oracles, which will make a man wise, or nothing: and yet our Saviour (who could not bee deceived) calls them foure times in one Chapter blinde, and twice fools, Mat. 23.16.17.19.24.26. Because they wan∣ted

faith and holinesse, which are the sinewes and nerves, yea the soule of saving knowledge, inlivening, feeding and strengthening the same; for in the dialect of the Scripture, a fool is a natu∣rall man, and a wise man, a man sancti∣fied.

Alas! God regards not lip-learning, and tongue-wisdome, and braine-knowledge, except it ceize upon the heart also, and lead captive the affe∣ctions to the government of the Gos∣pel, whereby wee are changed and transformed into new men, after the image of Christ, 1 Cor. 2.12. Eph. 4.20. to 25. Col. 3.10. except we digest our know∣ledge into practise,* 1.261 and imploy our wisdome to his glory that gave it, our neighbours good, and the furthering of our owne salvation: For with him wickednes is folly, and the grea∣test sinner is the greatest foole: and he most wise, that is most religious, and that offends least, Prov. 1.7. Iob. 28.28. Prov. 9.10.12. and 11.3. Deut. 4.6. Hosea 14.9. Iames 3.13.17. 2 Tim. 3.15. And he that is truly wise, thinks that to be wisdome, 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 wisdome; the pure and solid substance of it, is in well framed acti∣ons. What saith the Scripture? Keepe the Commandements of God, and doe them, for this is your wisdome and understanding before God and men, Deut. 4 6. And again, He that is a wise man and indued with knowledge, will shew it by his conver∣sation in good works, Iames 3.13. For,

SECT. 62.

* 1.262RIghtly, a man knows no more then he practiseth. It is said of Christ, 2 Cor. 5, 21. that he knew no sinne, because he did no sin: in which sense, hee knows no good, that doth no good. And certainly, they who wan∣der in the by-paths of sin and errour, declare themselves ignorant of the right way of salvation, Rom. 3.17.

Saving knowledge of the truth works a love of the truth knowne; it is an uniforme consent of knowledge and action, Iob 28.28. He onely is wise,

saith Solomon, that is wise for himself, Prov. 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 fee∣ling, and all to walke worthy of his Redeemer he; that subdues his sensuall desires and appetite to the more noble faculties of the soule,* 1.263 Reason, and Understanding, and makes that un∣derstanding of his serve him, by whom it is, and doth understand; hee 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 practicall, experimentall, and saving knowledge, to which the other is but a bare name or title. For, what is the notionall sweetnesse of honey, to the experimen∣tall taste of it? It is one thing to know what riches are, and where they bee; and another thing to bee master of them. It is not the knowing, but the possessing of them, that makes rich. What saith one? No more then the knowledge of goodnesse, maketh one to be named a good man; no more doth the knowledge of wisdome on∣ly,

cause any person properly to bee called a wiseman. And certainly, that wisdome and learning is little worth, which nothing profits the owner of it, either to vertue or happinesse. These things if ye know, happy are yee if yee doe them, Iohn 13.17. So that he is the best Scholer, that learnes of Christ obedi∣ence, humility, &c. He the best Arith∣metician, that can adde grace to grace. He the best learned, that knows how to be saved. Yea, all the Arts in the world are Artlesse Arts to this.

* 1.264But alas! Naturall men are so farre from being thus learned, that not one of them doth really, and by his owne experience know the chiefe Points of Christian Religion; such as are, Faith, Repentance, Regeneration, the Love of God, the Presence of the Spirit, the Remission of sinnes, the Effusion 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 commu∣nion of Saints means; he knows not what it is to have a certaine and expe∣rimentall feeling, with a continuall proofe of Gods favour, in the whole

passage of a mans life, and practise, &c. Prov. 24.7. when every of these are easie and familiar to the meanest and sim∣plest beleever.

SECT. 63.

Object.* 1.265 BUt the Word of God in di∣vers places calls worldly men wise men; yea ascribes the greatest wisdome and knowledge to the wic∣ked.

Answ. Its true, but in what sense? Doe ye not perceive, that God either speaks it in a holy derision? as, Gen. 3.22. is to be understood: Or else hee speakes it in the person of the wicked, calling it wisdome, because worldly men deem it so: as in another place, he calls preaching, the foolishnes of prea∣ching, because the wicked esteem prea∣ching but foolishnesse: and as Christ calls the Pharisees just, because they justified themselves, Luke 15.7. Or thirdly, he meanes the wisdome of the flesh, or of the world; and that is as much, as if he had said in other words, foolishnesse: for the wisdome of the world is

foolishnesse with God, and no lesse then twelve times infatuated by the wisdome of God in one Chapter, 1 Cor. 2.

* 1.266But to make it more plain, that no na∣turall man is a wise man, we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children, Heb. 6.4. And there is a spirituall and heavenly wisdom, a practi∣call, experimentall and saving know∣ledge in the heart, which keepes a man from every evill way, Prov. 2.12. peculi∣ar to the godly alone, Ephes. 4.8. and 5.8. The naturall man, saith Paul, percei∣veth not the things of the Spirit of God, for they are foolishnesse unto him: but the spi∣rituall, who have the mind of Christ, understand all things, even the deepe things of God, 1 Cor. 2.14, 15, 16. And again, We speake the wisdome of God in a mystery; even the hid wisdome, which none of the princes of this world have knowne, 1 Cor. 2.7, 8. See 1 Thess. 5.4, 5. Whence it is, that naturall men are said to be in darknesse, Ephes. 5.8. Matth. 4.16. where∣as the regenerate are called, Children of the light, and of the day, 1 Th••ss. 5.4, 5. Luke 1.79.

Which comparison is very emphati∣call.

For as the Soule, is the lamp of the body; and 〈◊〉〈◊〉 Reason, of the Soule; and Religion, of Reason; and Faith of Religion: so Christ is the light and life of faith. Whence it followes, that as meere sense is uncapable of the rules of reason: so reason is no lesse uncapable of the things which are supernaturall. And as to speake, is only proper to men: so to know the secrets of the kingdome of heaven is onely proper to beleevers. Sense is a meere beasts; reason, a meere mans; Divine knowledge is onely the Christians.

Now if it be askt,* 1.267 Why a naturall 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 discern∣ed, 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. Mat. 16.17. To know the mysteries of the kingdome of heaven, wee must have hearts▪ eyes and eares sanctified from a∣bove, Deut. 29.2, 3, 4. Psal. 111.10. Luk.

24.45. Iohn 15.15. Rom, 8.14, 15.

* 1.268Neither is spiritual and ••••avenly wis∣dome the fruit of time and study, as the naturall is. It is not eloquence, nor Lo∣gicall demonstrations, that can make us capable of it. We cannot attaine to su∣pernaturall and celestiall knowledge, by any naturall and terrestriall meanes. No learning, nor experience will serve to know that great mystery of godlinesse, and hid wisdome, spoken of, 1 Cor. 2.6, 7, 8, 10, &c. to know the riches of the glory of Gods inheritance in the Saints, to know the love of Christ, which passeth knowledge, &c. Ephes. 1.17, 18. and 3.19. Because this wisdome descendeth from above, Iames 3.17.

SECT. 64.

* 1.2692 SEcondly, As none can attaine to this precious grace of saving knowledge, except it be given them from above: so, it is a jewell of such worth, that God gives it to none but his child∣ren the godly, and such as hee knows wil improve their knowledge to his glo∣ry. The servant (saith Christ, meaning

the ungodly man) knoweth not his masters will,* 1.270 but I have called you friends (speak∣ing to his Apostles, and in them, to all that are converted) for all things that I have heard of my Father, have I made knowne unto you, John 15.15. Surely, saith Solomon, to a man that is good in his sight, God giveth wisdome and know∣ledge, Eccles. 2.26. Intimating, that he doth not so to the evill man. The Wise, that is, the godly, saith Daniel, shall un∣derstand, but none of the wicked shall have understanding, Dan. 12.10. A scorner seeketh wisdome, and findeth it not; but knowledge is easie to him that wil under∣stand. Pro. 14.6. that is, to him that will be bettered by his understanding. Wick∣ed men understand not judgement, but they that seeke the Lord, understand all things, Prov. 28.5. and 3.32. They which observe the Commandments, have a good under∣standing, 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.

Such as are delivered up to councells, and brought before Rulers, and Kings in defence of the Gospell: are straitly

charged by our Saviour,* 1.271 neither to pre∣meditate, or take thought before hand how, or what to answer: because the holy Ghost shall teach them in that very houre; what they ought to say, or rather, the holy Ghost shall speake in them, Mark. 13.9.11. Luk. 12.11, 12. And which of the Martyrs did not finde the same verified? Alice Drivers, being a poore mans daughter; and brought up at the Plow: in de∣fence of Gods truth, and in the cause of Christ at her examination; put all the Doctors to silence; so that they had not a word to say, but one looked upon ano∣ther. Indeed Bonner thought, hee had non-plust a plaine fellow with his So∣phistry about the reall presence: But he answered him to the purpose, My Lord (quoth he) I cannot so well dispute for the truth, as you can against it: but I can burne for the truth, which you will never doe. And did it, a good argument to prove, that he knew truth from fals∣hood, better than the Bishop.

* 1.272Thus 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 hee lives a meer naturall man, 1 Cor. 2.14. God will not

powre new wine, but into new vessells, Matth. 9.17. Christ is said to have ex∣pounded all things to his Disciples apart, to shew, that if we will have Christ to teach us, wee must goe apart from the world. If any will doe Gods will, saith our Saviour, he shall know the Doctrine, whe∣ther it be of God, or no, Iohn 7.17. So that no man can learne this doctrine, but he that doth it: as no man could learn the Virgins song, but they that sang it, Revel. 14.3. Yea, if the feare of the Lord, as Solomon speakes, is the beginning of wisdome, how should they have wis∣dome, that have not the feare of the Lord? All unrepentant sinners are enemies to God, servants to Satan: now we men, doe not tell our secrets to enemies; neither will an Artificer teach another mans servant his trade: but the righteous are Christs friends, and brethren, and sisters, and father, and mother, between whom there is a kinde of familiarity, so that he makes them of his counsell, His secrets, saith Solomon, are with the righteous, Pro. 3.32. And again, Psal. ••••.14. The secrets of the Lord are revealed to them that fear him, and his Covenant is to give them understanding.

* 1.273See this in Abrahams example, Shall I hide 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 then he tells the wicked.

Be••ides, What should he doe with a talent, 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 thinkes unworthy to know: which is but equity.

* 1.274Indeed, if they will put off, concerning their former conversation, the old man, with his corruptions, and deceiveable lusts, and be changed, by the renewing of their mindes and by putting on the new man, which after God is treated in righteousnesse and true holinesse, Ephe. 4.20. to 25. Col. 3.10. 2 Cor. 5.17. 1 Joh. 4.7. Then they shall see what the good and acceptable, and perfect will of God is, as Saint Paul, and our Saviour Christ shews, Rom. 12.2. Matth. 5.8. For God in the person of wisdome hath made a generall promise to all that will serve him, Prov. 1. If thou wilt turne, saith God, at my correction, I will powre out my

heart unto thee, and make thee understand my words, Verse 23. But else, they shall blindly goe on in persecuting Christ and his members, perhaps to the kil∣ling of his Prophets, and thinke also that they doe God good service, Iohn 16.2.3. For as they like not to retaine God in their knowledge, saith the Apostle, so God shall give them over to vile affections, and to a reprobate minde, Rom. 1.28. And because they will not receive the truth in love, that they might be saved, therefore God shall send them strong delusions, that they might beleeve lyes: that all they might bee damned, which beleeve not the truth, but had pleasure in unrighteousnesse, 2 Thes. 2.10.11.12.

And is it not iust with God, to say, they would none of Christ, let them welcome Sathan and Antichrist?

SECT. 65.

Quest. WHat instruction from the premisses?* 1.275

Ans. As it ought to stop all wicked mens mouthes: so it may both serve

for direction and comfort to the godly, and to informe all.

First, If it be so, that all naturall men are uncapable of divine and supernaturall knowledge, that they are blinde touch∣ing spirituall things: let not any carnall wretch hereafter dare to speake evill of the things, actions and persons, which are out of the reach of his capasity, but silently suspend his judgement, untill he is better informed. For as it pertain∣eth not to the rusticke to judge of Let∣ters, so it belongeth not to naturall men to judge of spirituall things. And in mat∣ters of sensure, nothing but a certaine knowledge should make us give a cer∣tain judgement; & in the mean time, con∣fesse, that Ioseph may know his brethren although they know not him. He which is spirituall, discerneth all things; yet he himselfe is Iudged of no man, 1 Cor. 2.14. that is, of no naturall man.

* 1.2762. Let those that have used to speake evill of the way of truth, learne to kicke no more against the pricks, lest they bring the same curse upon themselves, that those did, which brought up an evill report of the holy Land, viz. that, As they never entred into the terrestriall

Canaan: So these never enter into the Celestiall. Yea, put case they shall think to doe God good service in it: for there is a way. saith Solomon, that seem∣eth right to a man, but the issues thereof are the wayes of death Pro. 14.22.

As many shall thinke,* 1.277 they doe God good service, in putting his children so death, Ioh. 16.2. even that Monke thought no lesse, who poysoned Henry the seventh Empe∣ror of Germany with the sacramentall bread. And so did the Powder Traytors, intending to blow up the whole State. Maximinian thought, the blood of christians would be an acceptable sacri∣fice to his Gods. So Francis the second of France; And Phillip the second of Spaine: thought of the Lutherans blood in their dominions. In the sixth councell of Toledo it was inacted; that the King of Spaine, should suffer none to live in his domini∣ons that professed not the Roman Catho∣lique Religion: Whereupon King Philip having hardly escaped shipwrack, as he returned from the Low Countries said: he was delivered by the singular provi∣dence of God, to root out Lutheranisme; which he presently began to doe; pro∣sessing that he had rather have no Sub∣jects

then such. In which opinion many depart: But as men go to a Lottery, with heads full of hopes: but returne with hearts full of blankes; so will it one day fare with these men.

* 1.2783 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 op∣position; nor thinke the worse of them∣selves, if such reproach them never so. The Corinthians exceedingly slighted Paul, he was this and he was that; But what saith Pa••l? With me it is a very small thing, that I sh••uld be judged of you, 1 Cor. 43.3, 4▪ Alasse! the best of them ••aw no more than Saint Pauls outside; the grace of his heart, the raptures of his soule, the ravishing delights of the inward man, and the like spirituall priviledges, more glorious than the states of Kingdomes, were to these sensualists as a covered messe. And indeed, naturall men are as ••it to judge of spirituall matters, as ••••••nd men are fit to judge of colours. We know Litle child••ē will often laugh at wise men when they are about serious & necessary affairs & busines, which notwithstanding is not an argument of the unworthines

of the things they laugh at, but of the fol∣ly of them which laugh. Wil the Merchāt be discouraged, because his wine pleas∣eth not a sick mans palat; when those that are in health commend it, and himselfe knowes it to be good? Much lesse cause have we to be discouraged, having more certainety to rely upon. Our enemies have Sense, Reason, and Experience to confirme their judgements; but we have them, with an advantage of three infalliable witnesses, Gods word, and Spirit, and Faith. Wherefore hencefor∣ward let us take our Saviours Councell, and seeke to justifie our judgements to the children of Wisdome, of whom she is justified; and not to fooles, by whom shee is daily crucified. Neither let any thinke the better of such whom they ex∣toll, for the blinde eate many a flye.

4 This shews that they suspect much,* 1.279 because they know little, as Children in the darke suppose they see, what they see not. They complaine, like the Owle, 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 blinde; and therefore believing that they see, they accuse others of

schisme, when indeed themselves are only guilty of prejudice; as a blinde man running against one that seeth, calls him blinde that did not shunne him. They are like Harpast, a blinde woman in Seneca's family, who would not be perswaded that shee was blinde; but found fault with the house where∣in she was, as being over darke.

* 1.2805. 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 halfe their time in ignorance, that the wicked are never awake. And if this Wise∣dome commeth downe from the Fa∣ther of lights, and that we cannot have it, except God vouchsafe to give it us; It may teach us to be humble, Ioh. 42.6. And not like the Ape, that is proud of his Masters Jacket. Heavenly notions grow not in us, we spin them not out of our owne breasts: And thankfull; for it they be given, let us not forget the giver.

* 1.2816. If all naturall men are like blinde Sampson without his guide, not able without the Holy ••hosts direction to finde out the pillars of the house, the

principles of faith, let us not wonder that they swerve so much from the godly, in their judgements and pra∣ctice. Is it any strange thing, to see a blinde man stumble and fall? Yea, let us condole all their disasters, and drop some teares, in pity and compassion for their great and grievous misery.

7. And lastly,* 1.282 If with God one sparke of spirituall experimentall and saving knowledge be of more worth than all secular Wisdome, and Lear∣ning; then strive we for that knowledge which will make the knower blessed. Let us so be learned; that we may bee saved. Let us not in our hearing, and reading, and communication, doe as little children, that looke only upon the Babyes in a booke, 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 soules than the pleasing of our senses. And so much of the second cause.

SECT. 66.

Quest. WHat is the third cause, why ungodly men hate and per∣secute the Religious?* 1.283

Answ. Their infidelity and unbeliefe.

Quest. How doth that appeare?

* 1.284Answ. I will demonstrate it beyond deniall.

Why doe the Heathen rage, saith David, and the people murmure, the Kings of the Earth band themselves, and the Rulers take counsell together, against the Lord, and a∣gainst his Anointed, saying, Let us breake their bands, &c. Psalm. 2.1. to 4. but this they thinke alwayes, there is no God, God is not in all their thoughts, Psal. 10.4. And againe, They breake in peeces thy people, O Lord, and afflict thine ••eritage, &c. the reason followes, 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 Iewes, Ye seeke to kill me, because my Word hath no place in you, John 8.37. that is, they beleeved not what he•• spake, nor the Scriptures which testified of him.

* 1.285If yee 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 de∣cision between such as did, and such as did not beleeve; Paul, when in the Synagogue he disputed with them, by the Scriptures, opening and allead∣ging that Christ must have suffered, ri∣sen againe, &c. for saith the Text, So many of the Jewes as beleeved, and of the Grecians and chiefe women as feared God, joyned themselves in company with Paul and Silas. But those that beleeved not, mooved with envy, tooke unto them certaine Vaga∣bonds, and wicked fellowes, with the multi∣tude, 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 finde, 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 doe against the decrees of Caesar, &c. And lastly, looke but 1 Tim. 1. you shall heare Saint Paul most ingenuously confessing, I was a blasphemer, a persecuter, and an op∣poser of Christ, and his members; but I did it ignorantly, through unbelie••e, v. 13.

Now they which thinke, all what∣soever

is written in Scripture, of God, of Christ, and of His Kingdome 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 Machivillian Atheists, who thinke Religion to be but a Po∣liticke device, to keep men in awe, do; whose number is greater than is sup∣posed. These, I say, must needs think them madde and foolish, who lose thereby either profit, or pleasure, and use them accordingly.

SECT. 67.

* 1.286TRue, this might seeme an absurd position, if I should presume upon an Appeale to their owne blinded consciences; for they thinke, they be∣lieve in God, and the Scriptures, as wel as the precisest: and so did those Iews, Iohn 5. which persecuted Iesus, and sought to slay him, thinke they be∣leeved 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 beleeved Moses, yee would have beleeved me, for he wrote of me: but if yee beleeve not his writings, how should ye beleeve my words? ver. 46, 47, And againe, Ye have not my Fathers Word abiding in you, for whom he hath sent, him yee beleeve not, Ver. 38, 39. So bring these, that persecute any of Gods Children for well doing, to the tryal, and their owne consciences shall testifie before God, that they nei∣ther beleeve the Old Testament nor the New.

For did they beleeve that the godly are unto God as the Signet upon his right hand,* 1.287 Jer. 22.24. Zach. 2.24. Yea, as the Apple of his owne eye. Zach. 2.8. and that whatsoever wrongs and contume∣lies are done to his Children, he accounts as done to himselfe, 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. Act. 5.39. and 9.4, 5. Iob 9.4. 1 Thess, 4.8. Iohn 15.18, 20, 21, 23, 24, 25. Num. 16.11. 1 Sam. 8.7. They durst not hate, revile, slander, deride, nicke-name and

persecute them, as they doe.

* 1.288More particularly, did they really and indeed beleive God, when he saith in his word, that whosoever shal offend one of those little ones, that beleeve in him, it were better for him rather that a Milston were hung a∣bout his neck, & that he wer cast into the sea, Marke 9 42. That he will destroy them for ever, and roote them out of the Land of the living, whose tongues imagine mischeife, and are like a sharpe Razer, that cutteth de∣ceitfully, loving to speake evill, more than good, Psalm. 52.2. to 5. That hee will confound such as persecute his Children, and destroy them with a double destruction, Jer. 17.18▪ Yea, that he will render unto their enemies seaven fold into their bosome, their reproach, wherewith they have reproached the Lord, Psalm. 79.12. In fine, that he will rayne upon them snares of five and brimston, with storms and tempests, Psal. 11.6. and after all, cast them into a furnace of fire, where shall be wailing and guashing of teeth, for evermore: when the just, whom they now dispise, shall shine as the Sun in the Kingdome of their Father: They durst not doe as they doe to the godly. Yea, if they did beleeve but that one place, 2 Kings 2.24. Where God caused two and

forty little Children to be devoured of wild Beares, onely for nick-naming E∣lisha, they durst not nick-name the reli∣gious as they doe.

Indeed God doth not alwaies,* 1.289 nor often so eminently punish Persecutors in this life as here it fared with these children: or as it did with Lucian, who for barking against religion like a dog; was by the just judgement of God de∣voured of dogges, Or as it did with Nighti••gall, parson of Crondall in Kent: who was strook dead in the Pulpit, while he was belching out his spleen a∣gainst Religion and Goodnesse. Or as it did with Stephen Gardiner: who would not sit downe to dinner, till the newes came of the good Bishops burnt at Ox∣ford. But then came out rejoycing, and saying to the Duke of Norfolk; Now let us goe to dinner: but it was the last that ever he are, for it. Or as it fared with Arundal Arch-Bishop of Canterburys: and Stephen Gardiner Bishop of Winchester in their times: who putting to silence, both the word of God and those that purely preached it: were themselves put to silence, and so smitten in their tongues that they could not swallow their meat,

nor speak for a good space before they died. True some flagitious persons God punisheth here: least his providence; but not all, least his patience, and pro∣mise of a generall judgement should bee called in question.

* 1.290But, alasse! they are so farre from be∣leeving wha•• God threatens in his word, against these sinnes; that they blesse them∣selves in their hearts, saying, we shall have peace, we shall speed as well as the best, although we walke according to the stub∣burnnesse of our own wills; so adding drunk∣ennesse to thirst, Deut. 29.19. Yea, they preferre their condition before other mens, who are so abstemious, and make Conscience of their wayes; even think∣ing, that their God deceiveth them with needlesse feares and scruples, as once Rabshekab would have perswaded the Iewes, touching their trust and consi∣denec, 2 Kings 18.22, 25, 30, 32 33 35.

* 1.291Yea, how ••'st possible, that any wick∣ed man should beleive what is written of God in the Scripture, especially touching his justice, and severity in punishing sin, with eternall destruction of body and soule? For did they really and indeed beleive God, when he saith, that his curse

shall never depart from the house of the swea∣rer, Zac. 5. They durst not sweare, yea and forsweare as they doe; much lesse durst they take a pride inoathing of it, resembling Ballio the baud in Plautus, who was not ashamed, but even proud of Carting. Yea, which is worse, re∣prove a swearer, and hee will sweare the more to spite you: Which were not possible; if beleeving God, they did not, what in them lies, give them∣selves over to the Devill.

Againe, did they beleeve, that nei∣ther fornicacors, nor Idolaters, nor adulte∣rers, nor theeves, nor murtherers, nor drunk∣ards, nor swearers, nor raylours, nor lyers, nor covetous persons, nor extortioners, nor unbelevers, nor no unrighteous men shall in∣herit 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 sinnes, without feare, or remorse, or care of amendment. Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Phari∣sees, they shall in no case enter into the Kingdome of Heaven, Matth. 5.20. And

that without holinesse no man shall see the Lord, Heb. 12.14. with many the like, it were impossible they should live as they doe. Yea, if they did in good earnest beleeve, that there is either God, or Devill, Heaven, or Hell, or that they have immortal soules, which shall everlastingly live in blisse, or wo, and receive according to that they have done in their bodies, whether it be good or evill, 2 Cor. 5.10. they could not but live thereafter, and make it their prin∣cipall care, how to be saved.

* 1.292But, alasse! they beleeve what they see, and feel, and know; they beleeve the Lawes of the Land, that there are places and kindes of punishment here below, and that they have bodies to suffer temporall smart, if they trans∣gresse; and this makes them abstaine from murther, felony, and the like: but they beleeve not things invisible, and to come; for if they did, they would as well, yea, much more, feare him that hath power to cast both body and soul into hell, as they doe the temporall Magistrate, that hath onely power to kill the body: They would think it a very hard bargaine, to win the

whole world, and lose their owne soules, Luk. 9.25.

But, alasse! if visible powers were not more feared than the invi••ble GOD, and the Halter more than Hell (naturall men being like beasts, that are more sensible of the flash of pow∣der, than of the Bullet) the World would be over-runne with outrage: Whereas now, even the worst of the Serpents seed, by reason of Autho∣rity, are kept in a meane between De∣vils & Christians; so living like beasts because they think they shall die like beasts, without any answer for ought they have either acted, or left undone.

SECT. 68.

TRue,* 1.293 they doe not alwayes, nor at any time altogether, think there is no GOD, or judgement to come. Not alwayes, for though at present they thinke their villany is uns••ene, because it is unpunished, ac∣cording to that in the Psalmes, The wicked thinketh there is no Go••, and the reason followes, his wayes alway prosper, Psalm. 10 4, 5 yet none as Plato speakes,

are so confirmed in Atheisme, but some great danger will make them fly to the aide of a Divine power. Extre∣mity of distresse will send the pro∣phanest to God: as the drowning man stretcheth out his hand to that bough, which he contemned whiles he stood safe on shore: Even Sarda∣napalus who for all his bould denying of God, at every hearing of thunder was wont to hide his head in a hole.

Yea, in their greatest jollity, even the most secure heart in the world hath some flashes of feare, that seaze on them like an Arrest of Treason; for conscience cannot but sometimes looke out of it selfe, and see what it would not.

* 1.294At least, on their death beds they would give all the world to bee sure what the Scripture speakes of Hell were not true; though all their life they supposed it but a fable. How oft doe those ruffians, that deny God at the Tap-house, preach him at the Gallowes: and confesse that in sobriety of spirit, which they op∣pugned in wantonnesse. And not sel∣dome are the most lethargized con∣sciences

so awakened ere they goe to Hell, that, Spira-like, they depart de∣solate and desperate in, and into hellish hor∣rors.

Prosperity doth so tympanize mens soules, and entranse them from them∣selves, that they forget they had a Ma∣ker. Who is God? saith Pharoah. There is no God, saith Nebuchadnezar. What God can deliver out of my hand?* 1.295 saith Rabsha∣keh. I am God, saies Alexander. But Nebuchadnezer found there was a God. Pharaoh found what that God was. Rab∣shakeh found, to his cost, that there was an Almighty God, able to deliver in the Valleys▪ as well as on the hills. A∣lexander found hee was not as hee sup∣posed, and confest that hee knew him∣selfe mortall by two things, viz. Sleepe▪ and Lust. And so it shall fare with these in the end. They that would stultiza∣re in culpa, shall be forced sapere in poena. Vengeance shall make them wise, whom sinne 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▪ & confesse, that what they once

vainly imagined, was but imagined. There may bee Atheists on earth,* 1.296 there are none in hell.

A Pope of Rome being on his death bed, said, Now comes three things to try∣all, which all my life I have made doubt of: Whether there be a God, a Devill, and whether the soule be immortall: It was not long ere hee was fully resolved with a vengeance. And so shall you, O yee fools, when that houre comes, though yee flatter your selves for the present, like that desperate Pirate, who when (ransacking and rifling a bottom) he was told by the Master, that though no Law co••ld touch him for the pre∣sent, he should answer it at the day of judgement; replyed, Nay, If I may stay so long ere I come to it,* 1.297 I will take thee, and thy Vessell too. Nothing more certain than death. Amongst Lawes, some are antiquated, as that of divorce: some changed, as that of Circumci∣sion: some dispensed withall, as that of the Sabbath (in cases of necessity, Matth. 12.1. to 14.) but this statutum est, that all shall dye, and come to judgement, it is neither antiquated nor changed, nor dispensed withall.

And as nothing is more certain than death: so nothing more uncertaine than the houre thereof: thy pulse may leave beating, before thou canst fetch thy breath.

Wherefore thinke not, as Lot's Sons in Law, that we speake in jest: least you feel the fire & wrath of God in earnest.

SECT. 69.

2 SEcondly,* 1.298 nor at any time doe they altogether thinke there is no God, &c. For as the best faith is but like the twilight, mixed with some degree of darknesse and infide∣lity: so the most grounded Atheisme, is mixed with some degree, either of beleife or doubting. What saith Da∣vid, The foole hath said in his heart there is no God: in his heart he hath said it, but in his heart hee never beleeved it: No foole ever thought it perempto∣rily; he would fain have it so: he can∣not beleive it so: it is an opiniō which he suggests to his heart, not which his heart suggests to him: and this makes him fearful to dye, & to dye fearfully.

Tully speaking of Metrodorus, an A∣theist in his time, saith, Nec quemquam vidi, qui magis ea timeret, quae timenda esse negaret. They that make a flout of Hell, Affirmant mihi & tibi, non sibi; noctu, non interdiu; their mouthes tell us so,* 1.299 their hearts doe not tell their mouths so. No hell I dare say, if there were a generall collection made throughout the whole world, that there might bee no judgement day, these men would be none of the back∣wardest. Yea, if they had as many Pro∣vinces, as Ahasuerus had, they would give an hundred and six and twenty of them to bee sure of it. The conscien∣ces even of wicked men can never bee so charmed, or over-ruled, either by arguments, or the temptations of Sa∣than, that they can let goe the sense of a God-head. We are all borne I∣dolaters, and chuse rather to adore the Sunne, the Moone, yea the mean∣est of all creatures, rather than not acknowledge a Deity. You may soon∣er get a Conscience to beleeve all the fables in the Popish legend, or Turkish Al∣caro••, than that this universall frame is without a minde.

—Prima est haec ultio, quod, se Iudice, nemo nocens absolvitur—

So that to say truely,* 1.300 they doe not, and yet they do beleive there is a God, and a Hell: for when they admit con∣science into their councell, they doe beleeve: but because they would ra∣ther not beleeve it, they stifle Consci∣ence, stop their owne eares, and flat∣ter their hearts with the contrary o∣pinion: Like as it fared with the Phi∣listims of Ashdod, 1 Sam. 6. who when they had stood out that sore judge∣ment seven months, and brought upon their god Dagon, and the whole Coun∣trey, a very great destruction, and per∣ceived, that all which were guilty of keeping and prophaning the Arke, suffered in the judgement, and onely they; at last could bring forth this conclusion, Peradventure it is God's hand that smote us; yet, it may bee, it is but a chance that hath hapened unto us, Ver. 9.

Wherein it is evident, they did half beleeve, and no more; Their con∣sciences told their hearts there was a powerfull God, to revenge the pro∣phaning of his Arke; but their hearts

were very loth to give assent thereun∣to: and so fares it with these, when they wrong and persecute his Child∣ren, Or they may be likened to those untoward Israelites, Exod. 16. Who did in part beleeve God, when hee told them, If they reserved of the Manna untill morning, it should stinke; and that if they went to gather it on the Sabbath, they should finde none, who would have thought it foule scorne, if one should have told them, they beleeved no such thing: for all they had seene so many Miracles, yet tis apparent, they did but halfe beleeve him: for what else made them try whether hee spake true or no, after they were flatly forbid∣den? ver. 20. or,

Lastly, they are like the unbeleeving Iewes,* 1.301 who considering the Oracles that CHRIST spake, and the Mi∣racles which he wrought, were forced to testifie both these of him (for all they hated him) never man spake as this man doth; and We never saw it on this fa∣shion: yet this have yee seen, and beleeve not, saith our SAVIOUR Iohn 6. 36. They saw, they heard, they won∣dered, they were convinced, yet they

beleeved not: therfore their own eyes in seeing; their own eares, in hearing; their own hearts, in wondring; their own convicted reasons shall but wit∣nesse against their unbeleefe, Ioh. 16.9.

And indeed,* 1.302 if they did not in some part beleeve a Judgement to come, they should be worse than the very Devills themselves: there is no Hell, Quis Daemonum hoc asseret? What De∣vill will so affirme? They know it, and feele it, Why (say the Legion to Christ) art thou come to torment us before the time, Matth. 8.29. And shall not men tremble to deny, what the Devils confesse? sayes Chrysostome.

Wherefore beleeve it peremptorily, •• ye fooles & mad men; yea believe it, & avoid it, & by beleeving to purpose, ye shall avoyd it: otherwise, if ye will give more credit to your deceitful hearts,* 1.303 than to what the Word speaks as Eve beleeved the word of the Ser∣pent, Adam the word of Eve, both be∣fore the Word of God, God will leave you to be confuted by fire & brimston; if you wil not beleive what is written, you shall feele what is written.

SECT. 70.

* 1.304Ob. BUT here it will be objected, That the wickedest man that lives, pre∣sumes upon Gods mercy in Christ, and thinkes he shall be saved, as well as the ••heife upon the Crosse; yea, hee will prove by Scripture, that at what time so∣ever h•• repents, his sinnes shall be pardoned, Ezech. 18.21, 22. Yea, there is scarce a man on earth, but hee thinkes to goe to Heaven.

Answ. True, the flesh prophesies pros∣perity to sin; yea life, and salvation, as the Pope promised the Powder Tray∣tors; ••nd to this the Devill sets his s••ale: whe••••upon while prosperity lasteth, they can turne the grace of God into want••n••esse, and even apply Christ's Passion, as a warrant for their licenciousnesse; and take his death, as a licence to sin; his Crosse, as a Letters Pattent to doe mis∣cheife.

Yea, the Devill and sinne so infatuates and besots them,* 1.305 that they thinke to have part in that merit, which in every pa••t they have so abused; to be purged by that blood which now they take al 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 perswades his, they shall have what they desire; yet ever disappoints them of their hopes, as he did our first Parents: Diabolus mentitur, ut fallet; vitam polli∣cetur, ut perimat,* 1.306 saith Saint Cyprian.

But all one, their carnall hearts shall be flint unto God, wax to the Devil, who blowes this presumption into them; whereby they believe the promises, let go the threatnings: 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 threatnings, that they shall suffer them, for their not believing and disobedience; which shewes, that they truly believe

neither. Yea, this makes it plain, that ei∣ther they believe there is no God at all, or else that God is not just, and true, nor speakes as he meanes in his word; which is worse:* 1.307 or if they do believe that he is a just and true God, they be∣lieve 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 there∣after: which is never a whit strange, for it is usuall with them to thinke 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 confesse, it is hard for men to believe their own unbelief in this case: they that be most dangerously sicke,* 1.308 are least sen∣sible of their own sicknesse; much more hard to make them confesse it; for he whose heart speakes Atheisme, will con∣fesse 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 ••rue: 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,* 1.309 first to make men so senselesse, as not to feel their sinnes 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 mercifull, that they may live how they list; or so just, that he will not pardon them upon their re∣pentance.

SECT. 71.

BUt to prevent after claps, let this point be argued in the Court of thy Conscience: say, whether thou art guil∣ty, or not guilty. He that believes the promises of God, to be true, believes also the commands and threatnings,

and thereupon feares God,* 1.310 and makes conscience of sin; otherwise, if thou beest as it were a dead man, continuing under the burthen of notorious crimes, without sorrow, or fear, or remorse, or care of amendment, Ephes. 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: if, Ishmael-like, thou mockest; or, Cham-like, thou scoffest at the religious, or usest bitter jests a∣gainst them, Psal. 1.1. Ephes. 5.4. If thou raisest slanders of them, or furtherest them being raised, Psal. 4.2 & 31.18 & 35.20. As the Red Dragon, Rev. 12. cast a floud of water out of his mouth, after the Woman, when he could not reach her with his clawes, verse 15. Or any way opposest them; for the opposition of goodnesse, gives thee the title of wicked∣nesse, which alone is the enemy thereof, and shewes that thou art a Souldier of the great Dragon, who goes out to make War with that blessed Seed, which keep the Commandments of God, Rev. 12.17. These or any one of these, shew that thou

hast neither part nor fellowship in the Christian beliefe▪ that thou art an Infi∣dell, yea an Atheist, which is a higher degree of infidelity, and that thou doest no way differ from an Heathen, but onely in the saying of a Pater noster, a Creed, and, it may be, the ten Com∣mandments: 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 thy selfe confesse this,* 1.311 examine thy beliefe by thy life; for infi∣delity is the bitter root of all wicked∣nesse, and a lively Faith the true Mother of all goodnesse. Indeed if pride, sw••aring, prophaning of the Lords Day, drunken∣nesse, adultery, contempt of Religion and all goodnesse were fruits of Faith, then the World were full of Believers; but Faith purifieth the Heart, Acts 15.9. and worketh by love, Gal 5.6. Consumes our natural unnatural corruptions, and sanctifieth the whole man th••oughout, 1 Thes. 5.23. Acts 26.18 So that our Faith to God is seen in our faithfulnesse to men: Shew me thy faith by thy workes, saith S. Iames, that is, thy invisible beliefe, by

thy visible life:* 1.312 for the hand is the best Commentary of the heart. What a man does, I am sure he thinkes: not alwayes what he speakes. Men may say they believe the Word, but cer∣tainly they would never speak as they speak, thinke as they thinke, do as they do, if they thought that their thoughts, words and deeds, should ever 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 vo∣luptuous would not say, with Esau, Give me the pottage of pleasure, take who will the Birth-right of grace here, and glory hereafter; the Covet∣ous would not say, Take you Heaven, let us have money. Ile clear it by a si∣militude.

* 1.313If a Physician should say unto his Pa∣tient, here stands a Cordial, which if you take will cure you; but touch not this other Vial, for that is deadly Poyson, and he refuseth the Cordial, to take the Poyson; in this case, who can chuse but conclude, that either he believed not his Physician, or prefer∣red

death before life? But go on.

If men but believed, that God al∣wayes beholds them, they durst not sin. No Thiefe was ever so impudent, as to steale in the very face of the Judge. O God, let me see my selfe seen by thee, and I shall not dare to offend thee. Againe, if men believed, that there is a place of Darknesse, they would fear the workes of Darknesse. If Lot's sonnes-in-Law had believed their father, when he told them the Citie 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 Floud upon them, as he threatned, they would not have neg∣lected the opportunity of entring the Arke, before it was shut up, and the windowes of Heaven opened: much lesse would they have scofft and flout∣ed at Noah, while he was building it: so if you did firmely believe what the Scripture speaks of Hell, you would need no intreaties to avoid it: yea, cast but your eyes upon that fiery

gulf with a full perswasion of it, and sin if you dare▪ You love your selves well enough to avoid a knowne paine, wee know that there are Stocks and Bride∣wells, and Goales, and Dungeons, and Racks, and Gibbits for Malefactors, and our very feare keeps us innocent: were your hearts equally assured of those hel∣lish torments, ye could not, yee durst not continue in those sinnes, for which they are prepared: yea, if you did truly beleeve a hell, there would bee more danger of your dispaire, than of your se∣curity.

Yea, had you but so much of an his∣toricall faith,* 1.314 as to beleeve the Scrip∣tures, touching what God hath already inflicted upon sinners; as, upon the An∣gells, the old world, Sod••me and Gomor∣rah, Pharoah and the Egyptians, Nadab and Abihu, Chora, D••than, and Abyram, with their 250 Captaines, and many thousands of the Children of Israel, to∣gether with the whole Nation of the Iewes, Hammon and Balaam, Saul and Doeg, Absolon and Achytophell, Ahab and Iesabell, Senacherib and Nebuc••adnez∣ar, the two Captaines and their fifties, Herod and Iudas, Annanias and Saphirah,

with a world of others.

Much more, if you did beleeve how severely he hath dealt with his owne Children, when they sinned against him. viz. with Moses, & Aaron, and Eli, 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 you woulde feare to offend so Jealous a God: for thus you woulde argue, If God be so just and severe to his owne children, who were so good and gracious; how shall I, a wicked and ungracious servant, that never did him a peece of good service all my dayes, looke to be dispensed with∣all? If the godly suffer so many, and grievous afflictions here; what shall his adversaries suffer in hell? If Sampson be thus punished, shal the Philistims escape? If the righteous shall scarcely be saved, were shall the ungodly and sinner appeare? as the Scripture speakes: 1 Pet. 4.18. For thou canst not Imagine, that he will deale after a new and extraordinary way with thee, and so breake the Course of his so Just, and so long continued pro¦ceedings.

SECT. 72.

* 1.315WHerefore dally no longer with your owne soules. Are ye Chris∣tians in earnest? Doe yee beleeve the word? or do you not? if ye do not ye are worse than the Devill: f••r the Devills be∣l••eve and tremble; they have both faith and feare, whereas thou hast neither feare nor faith. If you be Christians, there is an hell in your Creed: if there be an hell, How dare you teare Heaven with your bla••phemies, and bandie the dreadfull Name of God in your impure mouthes, by your bloody o••thes and execrations? How dare you ex••rcise your saucy wits in prophane s••offes at religion, and dis∣grace that blood, whereof hereafter you would give a thousand worlds for one drop? It is no light or sleight offence, to contemne the brethren of the Son of God: but thou fightest against the very graces of Gods Spirit, where-ever they appeare? and notwithstanding thou didst vow in thy baptisme, to fight under Christs banner, against the world the fl••sh and the Devill, and to continue his faith••ull souldier and servant unto thy lives end▪ as

good reason, since he laid downe his life to redeeme thee, and hath ever since pro∣tected 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 Devill, his mortall enemies, and takest up armes to fight against Christ.

Againe,* 1.316 if there be an hell, and but a tithe of them Christians, who call themselves so; what meanes our grind∣ing of faces, like edged tooles, and our spilling of blood, like water? What meanes our racking of rents, our deten∣tion of wages, our incredible cruelty to servants, our inclosing of Commons, in∣grossing of commodities, our griping exactions, with streining the advantages of greatnesse, our inequall levies of legal payments, our spightfull suites, griping usury, our bouzing and quaffing, our bribery, perjury, partiallity, our sacri∣ledge, simonaicall contracts, and soule-murther, our scurr•• prophanesse, couson∣ing in bargaines, breaking of promises, perfidious underminings, pride, luxury, wantonnesse, contempt of Gods Mes∣sengers, neglect of his Ordinances, vio∣lation of his dayes, &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 &c. Mat. 25.41. to 46▪ Certainely, if the tythe of us be Christians,* 1.317 which call our selvrs so, there are abundance of Christians in hell: For what eyes can but runne over, to see for the most part, what lives men leade? There was a wo∣man much spoken of in some parts of this Land, that lived in a professed doubt of the D••ity, yea, even after Illuminati∣on and Repentance, she could hardly be comforted; she often protested, that the vicious and offencive life of a great learned man, in the Towne where she dwelt, did occasion those damned doubts in her minde. And we reade that Lina∣cre reading upon the New Testament the fif••h sixth and seaventh Chapters of Saint Matthews Gospell, and comparing those rules with Christians lives, hee threw downe the booke, and burst forth into this protestation, Either this is not God's Gospell, or we are not Christians. Let any man looke upon the lives of most men, and then say, whether the argu∣ment be not without all exceptions.

Or let any compare Christians, that

live now under Christian Governours:* 1.318 with those that lived formerly, under Heathan Persecutors; and it will force them to confesse the same. Athenagoras told the Emperor, in the Primitive times: that there was not one of the Christians evill manured; unlesse it were such as dissembled themselves Christi∣ans for some by, and sinister ends. And Tertullian saith of the Christians in his time: non aliunde noscibiles quam de emendatione vitiorum. And Chrisostome speaketh of many in his daies, whose lives were angelicall, they so walked up to their principles.

It is the abstract of Religion, to imi∣tate him whom we worship: neither are we worthy to be called Christians, except wee be like him in workes: Wee are not like Christ, except we doe what∣soever God commands, and suffer what∣soever he inflicts: Now we are naught at doing, but when it comes to suffer∣ing, we are gone: it is the happinesse of these cold times, that wee are not put to the hot fire, for tryall of our faith and love: if the Wheele should turne, which the mercy of God forbid, how many would turne from Christ, rather than

burne for him?* 1.319 Alasse! the greatest number are like Orbilius the Gram∣marian, who not onely forgot the Letters of his Book, but even his own name: for they not only forget what is written in Christ's Gospell, but they forget also that they are Christians, & can be of any religiō, for a need which shewes their hearts are truely of none. True, Gods seede is sowne, but the Devills fruit comes up: and, like the Iewes 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 in••oyes so much light, or so many blessings as we?) above any crea∣ture, for all the creatures were or∣dained for our sakes: and yet Heaven, Earth and Sea, all the Elements, all the Creatures obey the Word of God; onely men, for whom they were all made, ingratefully rebell against it.

* 1.320The which, as it mightily aggra∣vates our unthankfulnesse; so when time comes, it will gall our Consci∣ences 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 recompence of his love, hath been onely to do that which he hates, and hate those whom he loves: it will make us speechlesse (like him in the Gospel, who wanted his wed∣ding Garment) as neither expecting mercy, nor daring to aske it: for know this, that thy own Conscience will once sting thee, like an Adder, to thinke what Christ hath given, and what he would have forgiven thee, if thou would'st but have repented: to thinke how often thou hast been invi∣ted to Heaven, how easily thou might∣est have escaped Hell, how often Christ by his Embassadours offered thee re∣mission of sinnes, and the Kingdom of Heaven freely, if thou wouldest but believe and repent, and how easily thou mightest have obtained mercy in those dayes, how near thou wast many times to have repented, 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.

* 1.321For the same Devil that now shuts your eyes, and labours to keep you blinde, during the presumption of your Life, will open them in the de∣speration, 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 purpose: sinne shuts up mens eyes, but punishment opens them. Satan seldome lets us see our folly, till we be plunged into some deep extremity; but then he writes it in capital Letters, and pines it on our foreheads; like one riding to the Pillory: especially on our death-beds, hee shewes us all our sinnes, in multiplying glasses.

That subtil Syren, with Orphean a••ers; and dexterous warbles: leads us to the flames of hell, and then derides us with contempt, and triumph. Like a cunning courtezan; that dallies the Ruffian to undoe himselfe; and then paies him with a fleere and scorne.

SECT. 73.

BUT I hope I have said enough, and that thou art convinc'd in thine own Conscience, that hitherto thou hast been a meer Atheist, and that through Atheisme, 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,* 1.322 and without peradventure beleeve what the Scripture speaks of God, Heaven, Hell, &c. If thou beleevest the threat∣nings and precepts, as well as the pro∣mises, and if thou bearest any love to thine owne soule, Break off thy sins by repentance, and oppose the good no longer: give no credit to the flesh, or the Devill, which prophe••••e prosperi∣ty to sinne; but beleeve God and the Scripture, which manifestly proves, that every man shall bee judged according to his works, Revel. 12.13. & 22.12. Make not Christ a boulster for sin, nor Gods mercy a warrant for thy continuance in an evill course. Bee not therefore

evill, because hee is good, least like the foolish builder, thou commest short of thy reckoning; for Christ came to destroy the workes of the Devill, Iohn 3.3.8, 9, 10. And not to be a Patron of sin; and there is mercy with God that hee might be feared, not that he might be despi∣sed, blasphemed, &c. Psalm. 130.4. Yea, know this and write it in the Table-booke of thy memory, and on the table of thine heart, that if God's bountifullnesse and long suffering towards thee, does not leade thee to repentance; it will double thy doome, and increase the pile of thy torments: for every day, which does not abate of thy reckoning, will increase it, Qui nu∣merat dotes, numerat dies; and thou by thy hardnesse and impenitency, shalt but treasure up unto thy selfe wrath a∣gainst the day of wrath, and the declarati∣on of the ••ust judgement of God, Romans 2▪ 4, 5, 6.

And so much of the third Cause.

SECT. 74.

THere are Eight other Causes (as they make them) why they thus hate and persecute us.* 1.323

The first is, Speaking of Truth,* 1.324 for which see 1 King. 22.8.17.23, 24.26.27. Ier. 11.19. and 26.8, 9.11. and 36.23.26. and 38.4, 5, 6. Amos 5.10. Mark 6.16. to 29. Act. 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.* 1.325

The second is, Misprision, for which see Act. 24.14. and 26.9.10.11.24. 1 King. 18.17, 18. Psalm. 14. 1 Ier. 44.17, 18, 19. Wisd. 5.4. Matth. 7.14. and 13.55, 56, 57. and 28, 15. Mark. 5.39.40. and 7, 5, 8.9. Iohn 2.19, 20.21. and 3.3.4. and 7.15.23, 24. and 8.15.57, 58, 59. & 9.16 & 16.2. Act. 2.13. 2 Thess. 2.10.11, 12, Rom. 8.5, 6, 7, 8. 1 Corinth. 1.18. to 29. and 2.7, 8, 10, 11.12, 13, 14, 15, 16. and 3.18, 19, 20. 2 Timothy 2.26. 1 Pet. 2.7, 8. Revel. 3.17.* 1.326

The third is, Example of the multitude,

touching which read Gen. 19.4. to 12. Numb. 14.2, 3, 10. and 16.1, to 4. Matth. 27.20.25, 27, 39, 49. Act. 19.24 to 30.

* 1.327The fourth is, Separation, for which looke Gen. 39.12. to 21. Psal. 26.4.5. and 101.7. and 119.63.115. Prov. 5.8. and 23.20. Ier. 15.19. Wisd. 2.16. Ioh, 15.19 1 Cor. 5.11. 2 Cor. 6.17. Ephes. 5.7. 2 Thess. 3.6.14. 1 Pet. 4.4. Rev. 18.4.

* 1.328The fifth is, The preaching of some Mi∣nisters, for which see Ier. 5.31. and 8.11. and 23.13.14, 15, 16, 17.21, 22, 26, 27.31, 32. Ezek. 22.25, 26, 28. Mat. 9.34. Mar. 13.22. Ioh. 5.43. Act. 13.8. and 20.29.30. Romans 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.

* 1.329The sixth is, The scandalous lives of some Professors, for which see 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.* 1.330

The seventh is, Flocking after Sermons for which looke Ioh. 11.48. and 12.19.

and 6, 2. & 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.* 1.331

Eightly, the finall Cause is, that they may have more company here in sinne, and here∣after in torments. For which turne to, Psal. 35.4, 7, 12. & 40.14. & 56.6 & 59.2, 3. Matth. 23.13, 15. Luke 11.52. Iohn 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,* 1.332 and yet so unmeete to be abbreviated, that if I should handle them, and make of all but one Volume, they would so swel the heape, that not a few would bee deprived of the whole. Hee will buy a Manuall, or Enchiridion, that will not buy, a Commentary: and hee will read a Curranto, that will not reade a Chronicle History. Yea, it may hap∣pen to meet with Patients so despe∣rate: that although they acknowledge it is of absolute necessity for them to be informed touching these things, yet having Queasie stomacks; if they see their Potion bigge, aswell as bit∣ter: will resolve to suffer, yea, to dye rather than take it.

That will bee swallowed by mor∣sells, and easily disgested: which be∣ing taken all at once, will not only cloy, but surfeit.

Wherefore I have devided the whole into parts; of which five are already published Viz.

• ...The Cure of Misprision
• ...Compleat Armory against evill society
• ...Characters of the kinds of Preaching.
• ...Sin Stigmatized.
• ...The Victory of Patience.

FINIS.

Notes

• * 1.1

  The reli∣gious ha∣ted, and spoken against of all, and every where.
• * 1.2

  A secret enmity & antipathy betweene the wicked and Godly.
• * 1.3

  Millions beaten off, from be∣ing reli∣gious: by the scoffs, & reproa∣ches of wicked men.
• * 1.4

  The mise∣••••ble ••on∣dition of cowardly Christians
• * 1.5

  A remar∣kable ex∣ample.
• * 1.6

  The con∣tempt of Religion makes ma∣ny resolve against goodness.
• * 1.7

  They will make an evill con∣struction of what so∣ever we do, or speak.
• * 1.8

  No reclay∣ming such, as are fore∣staled with pre∣iudice.
• * 1.9

  Meanes to cleare our Iudgments touching the worlds hatred.
• * 1.10

  Religion most op∣posed, by formall professors.
• * 1.11

  Christ & his crosse insepara∣ble.
• * 1.12

  All the saints have been hated and perse∣cuted.
• * 1.13

  Meanes to confirme comfort, & streng∣then us a∣gainst the worlds ha∣tred.
• * 1.14

  Their ma∣lice a good signe we belong to God.
• * 1.15

  The origi∣nall of the worlds ha∣tred.
• * 1.16

  Gen. 3 15 opened & explained.
• * 1.17

  An enmi∣ty proclai∣med, and what it is.
• * 1.18

  The Au∣thor pro∣claiming.
• * 1.19

  The Cap∣taines and Souldiers between whom,
• * 1.20

  All wicked men are the Ser∣pents seed.
• * 1.21

  What is meant by the Woe∣man and her seed.
• * 1.22

  Severall uses of in∣struction.
• * 1.23

  1. Vse.
• * 1.24

  2 Use
• * 1.25

  3 Use
• * 1.26

  The cer∣tainty of this War.
• * 1.27

  Lessons of Instructi∣on from hence.
• * 1.28

  1 Lesson.
• * 1.29

  2 Lesson.
• * 1.30

  3 Lesson
• * 1.31

  4 Lesson
• * 1.32

  Originall sin the ori∣g••nall of this dis••cord.
• * 1.33

  The end why ••hree∣fo••d,
• * 1.34

  God the Author without being the Author of sin.
• * 1.35

  1. Reason.
• * 1.36

  2 Reason.
• * 1.37

  The same further cleared.
• * 1.38

  The di∣stinction of adversi••ties.
• * 1.39

  The time when this warr was proclai∣med.
• * 1.40

  2. The time that it is to continue.
• * 1.41

  3. The time more strictly in regard of the sub∣iect and obiect.
• * 1.42

  A Vse of comfort.
• * 1.43

  The man∣ner of their venting this enmity
• * 1.44

  The cir∣cumstance of place three-forld.
• * 1.45

  What will be the is∣sue & who shall get the Victo∣ry.
• * 1.46

  What is meant by brusing the head.
• * 1.47

  What by bruising the Heele.
• * 1.48

  This text an epito∣my of the whole Bible.
• * 1.49

  Order and distributi∣on of the whole booke.
• * 1.50

  The con∣tinuance of it in all Ages.
• * 1.51

  1 It was before the Flood.
• * 1.52

  2 After the Flood before the Law.
• * 1.53

  3 After the Law before Christ.
• * 1.54

  4 In the time of Christ and his Apo∣stles.
• * 1.55

  What a multitude have suffe∣red for professing Christ.
• * 1.56

  5. After the Apo∣stles in the time of the tenne Persecuti∣ons.
• * 1.57

  6 From the primi∣tive times hitherto.
• * 1.58

  Formall Christians the greatest persecutors of true Christians.
• * 1.59

  7 In the times wherein we live.
• * 1.60

  A holy life can∣not escape persecuti∣on.
• * 1.61

  This en∣mity makes them for∣get all ••••∣turall af∣fection.
• * 1.62

  8 It will continue so long as time conti∣nues.
• * 1.63

  Applicati∣on of the point.
• * 1.64

  Twenty two signes or proper∣ties of this enmity.
• * 1.65

  1 They envy the Godly.
• * 1.66

  Envy the Devills cogni∣••ance as love is Christs.
• * 1.67

  2 They contemne them which is not for 〈◊〉〈◊〉 of ignorance
• * 1.68

  3 they re∣ioyce at our suppo∣sed evill e∣state.
• * 1.69

  But most if they see us sin.
• * 1.70

  4 They hate the godly.
• * 1.71

  Their ha∣tred ex∣tends to the whole generation of the Godly.
• * 1.72

  But they have not so much authority as malice. Though their pu∣nishment shall be never the lesse.
• * 1.73

  5 They murmure against the godly and God him∣selfe.
• * 1.74

  For being better then them selves.
• * 1.75

  They have a great advantage of the godly.
• * 1.76

  Their mi∣serable condition.
• * 1.77

  6 They sensure our acti∣ons and mis-con∣sture our inteutions
• * 1.78

  Preiudice blindes them.
• * 1.79

  They tra∣duce whō they can∣not seduce
• * 1.80

  They con∣demne o∣thers, that thems••lves may be ju∣stified.
• * 1.81

  They iudge others by themselves
• * 1.82

  7 They carry tales of us to the Rulers.
• * 1.83

  Charge us with many things but proove nothing
• * 1.84

  They passe over our good partes
• * 1.85

  They will coyne mat∣ter to ac∣cuse us.
• * 1.86

  How to heare the tale-bearer.
• * 1.87

  No musick so sweet as to heare well of themselves ill of the religious.
• * 1.88

  The tale-bearers end.
• * 1.89

  3 They give dive∣lish coun∣cel against us.
• * 1.90

  They da∣zell mens eyes with false accu∣tions.
• * 1.91

  Their matchlesse malice in slandering us.
• * 1.92

  The Pre∣lates more ready to yeeld their ayd then the rude rabble to aske it.
• * 1.93

  9. They flout and scoffe at the godly.
• * 1.94

  They so hate righ∣teousnesse, that they hate men for it.
• * 1.95

  They think us mad, we know them to be mad.
• * 1.96

  They are zealous a∣gainst all that are zealous.
• * 1.97

  They scoff at us, God laughes at them.
• * 1.98

  Their pu∣nishments.
• * 1.99

  No grea∣ter Argu∣ment of a foule soule
• * 1.100

  10. They use to nick-name the godly.
• * 1.101

  It is the Devill that speakes in and by them.
• * 1.102

  Nothig hath pro∣ved more successfull to Satan, then lies.
• * 1.103

  Wicked men think to grace themselves by disgra∣cing the godly.
• * 1.104

  11 They revile and raile on the godly. Because the Law bindes their hands they smit with their tongues.
• * 1.105

  They speak evill of us because they can∣not do evil to us.
• * 1.106

  How fitly they are termed dogs.
• * 1.107

  Their words are to bee ••lighted.
• * 1.108

  Foule m••uthed men and women are devills in the Scrip∣ture phrase.
• * 1.109

  Satans heart in their lips.
• * 1.110

  12.They raise slan∣ders of the godly.
• * 1.111

  Evill re∣ports both make and increase iealousies, and disable us from discerning the truth.
• * 1.112

  Slanderers Satans best servants
• * 1.113

  Great wits not apter to raise slanders then othes to beleeve them.
• * 1.114

  A slander once rai∣sed never dyes.
• * 1.115

  At least it leaves a scar of sus∣pition be∣hinde.
• * 1.116

  Wise men will ex∣amine be∣fore they beleeve.
• * 1.117

  Their po∣licy in slandering us.
• * 1.118

  The theef most for∣ward to cry stop theefe.
• * 1.119

  13. They will curse the godly.
• * 1.120

  Wicked men lye when they speake the truth.
• * 1.121

  As they belong to hell, so th••y speak the lan∣guage.
• * 1.122

  They that curse us would kill us if they durst.
• * 1.123

  They curse those that least of all de∣serve it.
• * 1.124

  They curse us that they may discourage us.
• * 1.125

  Though they curse, yet God will blesse.
• * 1.126

  How mise∣rably cur∣sers shall be cursed.
• * 1.127

  14.They use to threaten the godly.
• * 1.128

  No living for the godly if their ene∣mies hands were alow∣ed to be as bloody as their hearts
• * 1.129

  Well for the inno∣cent that the wicked cannot keep their own coun∣cell.
• * 1.130

  They are forced to give us warning that wee may pre∣vent them.
• * 1.131

  15. They will un∣dermine us in talke that they may betray us.
• * 1.132

  Their cunning in this case.
• * 1.133

  And dis∣simulation
• * 1.134

  They have borrowed this craft from Satan who sets them on worke.
• * 1.135

  B••ware we trust them not.
• * 1.136

  16 They manifest their en∣mitie a∣gainst the religious by their gestu••e.
• * 1.137

  As the tongue speaketh to the ear, so the gesture speaketh to the eye.
• * 1.138

  17 They will with∣stand and contrary the truth by us de∣livered.
• * 1.139

  They will cavill a∣gainst the very word and op∣pose the messen∣gers.

  They fly the light.
• * 1.140

  A power∣full Mini∣ster most opposed.
• * 1.141

  Strong braines too wise to be saved.
• * 1.142

  An hum∣ble man will never be an here∣••ique.
• * 1.143

  Nor will they be ap∣peased.
• * 1.144

  They will hate us be∣cause they have hurt us.
• * 1.145

  They nei∣ther hear him them∣selves nor suffer others.
• * 1.146

  They adde to their own repu∣tation by det••acting from others.
• * 1.147

  18 They combine together, and lay devilish plots to destroy the godly.
• * 1.148

  The man∣ner of their con∣sultations.
• * 1.149

  They will easily finde occasion.
• * 1.150

  For our serving of God shall be suffici∣ent.
• * 1.151

  Or saving of soules.
• * 1.152

  They com not to be caught by a Minister but to catch him.
• * 1.153

  But are ta∣ken in the snare they spread for others.
• * 1.154

  19 They are proane to impri∣son the godly.
• * 1.155

  Not for any crime.
• * 1.156

  But to pre∣vent fur∣ther dis∣pute.
• * 1.157

  And other the like reasons.
• * 1.158

  20 Their usuall way of confu∣ting is with fists.
• * 1.159

  Their Ar∣guments are all steel and iron.
• * 1.160

  21 They will hurt & maime the godly
• * 1.161

  Their ma∣lice makes them like beasts or ••••ocks
• * 1.162

  22 usuall with them to mur∣ther the Saints.
• * 1.163

  Instead of arguments they take up armes.
• * 1.164

  They are savage and bloody.
• * 1.165

  Of which five rea∣sons.
• * 1.166

  1 Reaso••.
• * 1.167

  2 Reason.
• * 1.168

  3 Reason.
• * 1.169

  4 Reason.
• * 1.170

  5 Reason.
• * 1.171

  Our Savi∣our suffer∣ed two & twenty wayes of ungodly men.
• * 1.172

  4 Mental Properties
• * 1.173

  11 verball Properties.
• * 1.174

  7 Actuall Properties.
• * 1.175

  It was for his zaale purity and holinesse.
• * 1.176

  Severall uses of their en∣mity.
• * 1.177

  1 Use.
• * 1.178

  2 Use.
• * 1.179

  To in∣forme us whether we be children of the devill or mem∣bers of Christ.
• * 1.180

  Comfort for such as suffer.
• * 1.181

  3 Use.
• * 1.182

  Let non look to fare bet∣ter than Christ.
• * 1.183

  11 Cause••.
• * 1.184

  1 The contrariety of their natures.
• * 1.185

  All true beleevers▪ the child∣ren of God.
• * 1.186

  All natu∣ral men children of the De∣vill.
• * 1.187

  Impossible the good and bad should a∣gree.
• * 1.188

  Naturall men can agree with any so they be not Religious.
• * 1.189

  Yea differ they in o∣ther thngs they will joyne against the Godly.
• * 1.190

  Many Wives, Children and Ser∣vants hated for being religious.
• * 1.191

  Hatred fo•• religion, the most bitter and implacable
• * 1.192

  agreement in some points does but advance hatred the more.
• * 1.193

  We cannot anger them worse then to doe wel
• * 1.194

  Wherein this con∣trariety consists.
• * 1.195

  They dif∣fer in their judge∣ments.
• * 1.196

  1 Touch∣ing Wis∣dome.
• * 1.197

  2 Touch∣ing happi∣nesse.
• * 1.198

  3 touching fortitude.
• * 1.199

  4 touching sin.
• * 1.200

  5 touching holinesse.
• * 1.201

  Secondly▪ they differ in their passions & affections.
• * 1.202

  Thirdly, they differ in their practice.
• * 1.203

  Wicked men per∣secute the godly for being bet∣ter then they.
• * 1.204

  Of which many ex∣amples.
• * 1.205

  The same applyed.
• * 1.206

  Where Christ comes ther will be op∣position.
• * 1.207

  Nothing more con∣temned then good∣nesse.
• * 1.208

  Would we accompany them in e∣vill, their malice would cease.
• * 1.209

  We may appeale to them∣••elves who are the ho∣nester men.
• * 1.210

  They think not as they speak.
• * 1.211

  They a∣sperse us out of po∣licy.
• * 1.212

  To tax all for the faults of a few, is on∣ly the art of a fool.
• * 1.213

  Most m••n fooles and beasts.
• * 1.214

  The Cha∣racter of a malicious scoffer.
• * 1.215

  How strangely wicked men gull themselves
• * 1.216

  Some of the•• excu∣ses.
• * 1.217

  Singulari¦ty our great and grevi∣ous crime.
• * 1.218

  To obey God rather than men great dis∣orders
• * 1.219

  Common protestants can be of any religi∣on.
• * 1.220

  Yet none think bet∣ter of them selves.
• * 1.221

  How Satan playes the S••phister.
• * 1.222

  Discresion eates up devotion.
• * 1.223

  Goodmen may differ in many things; yet agree in the main,
• * 1.224

  A vast dif∣ference be∣tween ano∣ther disci∣pline, and another Doctrine.
• * 1.225

  That indif∣ferent to one, that is not so to another,
• * 1.226

  ••o be scru∣pulous 〈◊〉〈◊〉 ill signe.
• * 1.227

  In cases of a doubtfull nature, we should take the surest side.
• * 1.228

  they woul•• ••••our us ou•• of our faith
• * 1.229

  And effect the same did not God sup∣port us,
• * 1.230

  To be a Christian requires fortitude.
• * 1.231

  Good men will hold their pro∣fession though they lose their lives.
• * 1.232

  If we can∣not con∣coct evill words, we would ne∣v••r endure blowes.
• * 1.233

  To be scoft out of our goodnesse how redi∣culous
• * 1.234

  The most will doe as he most to,
• * 1.235

  Satan gets more by subtilty than by vi∣olence.
• * 1.236

  Some will better a∣bide a stake than others a mock.
• * 1.237

  Tongue-taunts in G••ds ac∣count is per••ecuti∣on.
• * 1.238

  None but the des∣perately wicked wil malice an other for goodnesse.
• * 1.239

  4 They are wroth with us becu••se we fare better then they
• * 1.240

  Of which many ex∣amples.
• * 1.241

  The good mans ho∣nour, the envious mans tor∣ment.
• * 1.242

  Applicati¦on first to unhol∣lowed Ministers.
• * 1.243

  They cry up pra∣ctise to cry down preaching
• * 1.244

  This sore will not en∣dure rub∣bing.
• * 1.245

  Applica∣tion there∣of to the rabble.
• * 1.246

  A second cause is ignorance
• * 1.247

  Proved 1. by testi∣monies.
• * 1.248

  2 By ex∣amples.
• * 1.249

  Wicked behol∣ding to the godly for their lives.
• * 1.250

  Malig∣nants as witlesse as wicked.
• * 1.251

  3 By expe∣rience.
• * 1.252

  The more ignorant the more malicious.
• * 1.253

  They all∣waies make the worst constructi∣on of things
• * 1.254

  ignorance causeth su••pition su••pition hatred, &c.
• * 1.255

  Ob. That great scho∣lers and wisemen doe the same, an∣swered.
• * 1.256

  Their actions prove them ig∣norant.
• * 1.257

  The first part of conversion is to love them that love God.
• * 1.258

  Many that have a depth of know∣ledge are not soule-wise.
• * 1.259

  Examples of many wise in the worlds e∣steem, but fools in Gods ac∣count.
• * 1.260

  With God the grea∣test sinner is the greatest fool, and he most wise, that is most re∣ligious.
• * 1.261

  God re∣gards not braine know∣ledge, ex∣cept it seize on the heart also.
• * 1.262

  Rightly a man knows no more then hee practi∣seth.
• * 1.263

  Saving know∣ledge de∣scribed.
• * 1.264

  That the meanest beleever knows more then the pro∣foundest naturian.
• * 1.265

  In what sense the word ca•• worldly men wise∣men.
• * 1.266

  What knowledg! is pecu∣liar to the godly, and what com∣mon to them with Hipocrits.
• * 1.267

  Naturall men want both the light of the spirit, and the eye of faith.
• * 1.268

  No attain∣ing super∣natuaral kuowledg by any na∣tural means.
• * 1.269

  Saving knowledg given to none but good men.
• * 1.270

  Of which many in∣stances.
• * 1.271

  Divine as∣sistance in time of tryall.
• * 1.272

  The same further amplified.
• * 1.273

  They that would have this talent must re∣solve to improve it
• * 1.274

  The way to obtaine true wis∣dome.
• * 1.275

  Instructi∣on from the premi∣ses. 1. For all natu∣rall men.
• * 1.276

  2 For such as speake evill of the way of truth,
• * 1.277

  When they doe worst they think they doe well.
• * 1.278

  3 For Gods peo∣ple.
• * 1.279

  A fourth Use.
• * 1.280

  A fifth use.
• * 1.281

  A sixt use.
• * 1.282

  A seventh use.
• * 1.283

  The third cause is unbeleefe. Prov••d,
• * 1.284

  1 By testi∣monys.
• * 1.285

  2. By ex∣amples.
• * 1.286

  Men think they be∣leeve, but doe not.
• * 1.287

  Evidences of mens unbeleife.
• * 1.288

  The wo∣ful reward of Perse∣cutors.
• * 1.289

  Why Per∣secutors are not pu∣nished here
• * 1.290

  But they blesse themselves and think to speed as well as o∣thers.
• * 1.291

  Did men beleeve the word they durst not live as they doe.
• * 1.292

  Natural men feare visible powers but not the in∣visible God.
• * 1.293

  None so confirm∣ed in A∣theisme but feare in time of danger.
• * 1.294

  At least on their death beds they con••esse a God.
• * 1.295

  Vengance makes wi••e whom sin makes foolish.
• * 1.296

  Atheists on earth but none in hell.
• * 1.297

  To consi∣der before it prove too late.
• * 1.298

  The most grounded Atheisme h••th a m••xture o•• bele••fe.
• * 1.299

  Atheists would give all they have to be sure there were no hell.
• * 1.300

  They doe and yet do not be∣leive a God, &c.
• * 1.301

  Their convicted conscien∣ces shal but witnesse against their un¦beleefe.
• * 1.302

  Men may doubt, but the devils beleeve a judge∣ment to come.
• * 1.303

  Fire and b••imstone shall con∣fute all A∣the••sts.
• * 1.304

  They that beleeve not the threa••s can yet pre∣••ume upon Gods mercy.
• * 1.305

  The devill and sin do infatuate and besot the wick∣ed.
• * 1.306

  A carnall heart is flint to God, wax to the De∣vil.
• * 1.307

  Carnall men be∣lieve the promises but not the precepts nor threats
• * 1.308

  Hard for men to be∣lieve their own un∣beliefe.
• * 1.309

  Wicked men ei∣ther pre∣sume or despaire.
• * 1.310

  Notes of triall touching beliefe and unbeliefe.
• * 1.311

  H••w men may ex∣amine themselves
• * 1.312

  Men would never do as they do if they thought they shold be called to an ac∣count.
• * 1.313

  Most men beleive not an hell proved un∣deniably.
• * 1.314

  Did men beleeve what God hath al∣ready in∣flicted on the Angels old World Sodom &c. they would not live as they doe.
• * 1.315

  Admoni∣tion to be∣w••r before it proves too late.
• * 1.316

  Fruits of Atheisme wherewith the land abounds.
• * 1.317

  If a tithe of us are Christians then there are mili∣ons of Christians in hell.
• * 1.318

  How far we come short of Primative Christians
• * 1.319

  Most men can be of any religi∣on which proves they are truly of none.
• * 1.320

  How Gods goodnesse aggravates our wick∣ednesse.
• * 1.321

  Mens eyes will be o∣pened on their death-beds or in hell.
• * 1.322

  Good councell for Scof∣fers.
• * 1.323

  eight other causes of hatred and persecuti∣on.
• * 1.324

  1 Speaking of truth.
• * 1.325

  2 misprisi∣on
• * 1.326

  3 Example of the mul∣titude.
• * 1.327

  4 seperati∣on.
• * 1.328

  5 The preaching of some Ministers.
• * 1.329

  6 The scandalous lives of some pro∣fessors,
• * 1.330

  7 Flocking after ser∣mons.
• * 1.331

  That they may have more com∣pany here in sin, and hereafter in torment
• * 1.332

  Conclusi∣on.