A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

A LEAFE From the TREE of LIFE, Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE.

By R. Younge a Roxwell Bee, whose sting is as Soveraign as its Honey is sweet, and whose Enemies have no less cause to love him then his Friends.

Sold by Iames Crump in Little Bartholmews, Well-Yard, and Henry Crisps in Popes Head-Alley, 1661.

CHAP. I.

Reverend Sir,

SOme time since I heard you upon Ier. 51.9. We would have hea∣led Babilon, but she would not be healed, &c. What change it hath wrought in me, I forbear to mention: But certainly Satan and the World fear they have lost, the one a subject or prisoner, the other a limbe or member ever since: for whereas they never molested me formerly •• now as if I were rescued out of Satans clutches, that Lyon foams and roars, and bestirs himself to recover his losse.

And as for my old acquaintance, they so envy to see themselves cashee∣red, and so mortally hate me, for that I will no longer continue miserable, nor run with them (as I have done) to the same excesse of riot, 1 Pet. 4.44 that they make me weary of my life, as the daughters of Heth d••d Rebeckah, Gen. 27.46.

Yea I am so scoft at and scorned, both by Parents, Friends, and Enemies, that it not only hinders me from doing the good I would, or appearing the same I am; but it almost beats me off from being religio••s back to the world.

And certainly he must be more spirit then flesh, that can contentedly make himself contemptible to follow Christ; be pointed at for si••gularity, endure so many base and vile nick-names; have his Religion judged hypo∣crisie, his godly simplicity, silliness; his zeal, madness; his contempt of the world, ignorance; his godly sorrow, dumpishness; and the like malicious and mischievous constructions made of whatsoever he speaks or does. For my part I could better abide a stake (God assisting me) then the mocks, 〈◊〉〈◊〉 ••nd scorns, which every where I meet withall. It is death to me to be 〈◊〉〈◊〉 ••s it fared with Zed••kiah, Jer. 38 19. Nor is there above Hell, a 〈…〉〈…〉 ••ishment in my j••dgement, then to become a San••••••, a subject of 〈…〉〈…〉 ••ampson (I doubt no••) found 〈…〉〈…〉

••tion of his goods, nor his banishment, nor the wounds he received in his bo∣dy, were so grievous to him, as one scornful word from his enemy Ctesiphon.

Yea doubtlesse our Saviours car was more painfully pierced, then either his brows, or hands, or feet. It could not but go deep into his soul, to hear those bitter and g••rding reproaches from them whom he came to save: A generous nature is more wounded with the tongue then with the hand.

CHAP. II.

Minister. I Grant there is no such rub in the way to Heaven as this; Satan hath not such a tried shaft in all his quiver: he gets more now 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 (Phaenix like) springing out of their ashes: Whereas now, multitudes of souls are scoft out of their Religion by wicked men; many being apt with Peter to deny their Religion, when they come in company with Christs enemies; and with David to dissemble their faith when they are amongst Philistines, lest they should be mockt, have so many frowns, and frumps, and censures, and scoffs; be branded with that odious and stigmatical name of an hypocrite, &c. Yea S. Austin confesseth, that he often belied himself with sins which he never committed, lest he should be unac∣ceptable to his sinfull companions; which makes our Saviour pronounce that man blessed that is not offended in him, Matth. 11.6.

But for all that, a wise man will not be scoft out of his Money, nor a just man flowted out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance. Yea for a man to be scoft out of his good∣ness by those which are lewd, is all one, as if a man that seeth should blindfold himself, or put out his eyes, because some blinde wretches rev••le and scoff at him for seeing. Or as if one that is found of limbs, should limp or maim himself to please the criple, and avoid his taunts; And know this, That if the barking of these currs, shall hinder us from walking on our way to Heaven, it is a sign we are most impotent cowards: Yea if our love be so cold to Christ, that we are ashamed for his sake, to bear a few scoffs and reproaches from the world, it is evident we are but counterfeits, such as Christ will be ashamed of before his Father and his holy Angels at the latter day, Mark. 8 38. For, for the comfort of all that are single and honest-hearted, notwithstanding all the scoffs and scorns of Atheists and careless worldlings, all their perswasions and persecutions, they shall both lose their labours, and themselves too in the end. Well may they intend, and also do their utmost to flout us out of our Faith, that so they may slay us with death eternal, and speed thereafter; (As God that regards not so much what is performed, as what was intended, and measures what we do by what we meant to do; as in the case of Abrahams of∣fering up his son, and those Iews who only thought they had killed Paul, Acts 14▪19.) but they shall be no more able to hinder the salvation of any one 〈◊〉〈◊〉 God hath chosen to his Kingdome of grace and glory, then Saul with his 〈◊〉〈◊〉 could hinder David from attaining the promised Kingdom of Israel, 〈…〉〈…〉 Rev. 13.8. The windes may well tosse the ship wherein Christ 〈…〉〈…〉 overtur•• it. If Christ have but once possest the affections, there

is no dispossessing him again. The League that Heaven hath made, Hell wants power to break. Who can separate the conjunctions of the Deitie? Whom God did predestinate, saith Paul, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. They shall sooner blow up hell with trains of powder, then break the chain of this dependent truth. No power of men or devils is able to withstand the will of God, it shall stand firmer then the firmament.

A fire in the heart overcomes all other fires without: as we see in the Mar∣tyrs, which when the sweet doctrine of Christ had once got into their hearts, it could not be got out again by all the torments that wit and cruelty could devise.

CHAP. III.

Convert. BUt how should I a novice, a punie, a white-liver, shake off this slavish yoke of bondage and fear in which Satan for the pre∣sent holds me?

Minister. By well observing what the Scriptures in this case hold forth for the encouragement of all that thus suffer. I will commend to your serious consideration only six things, and I pray minde them well; for Virgil most ex∣cellently and profundly, couples the knowledge of cause, and the conquest of all fears together.

First observe, that grievous temptations and persecutions, do always ac∣company the remission of sins. That all men, as Austin speaks, are necessi∣tated to miseries, who bend their course towards the Kingdom of Heaven: nei∣ther can Gods love be enjoyed without Satans disturbance. Yea the world and the devill therefore hate us, because God hath chosen us. If a convert comes home, the Angels welcome him with songs, the devils follow him with uprore and fury, his old acquaintance with scorns and obloquie, as you suf∣ficiently finde. Godly men are thorns in wicked mens eyes, as Iob was in the devils, because they are good, or for that they are dearly beloved of God. If a mans person and ways please God, the world will be displeased with both: whence we are so often foretold and forewarned of it, that we may be the better forearmed and prepared to entertain it: All that will love godly in Christ Iesus, shall suffer persecution, 2 Tim. 3.12. Ye shall be hated of all men and nations for my Names sake, Matth. 10.22. and 24.9. Behold I send you forth, as sheep in the midst of wolves, Matth. 10.16. and many the like. Whe••ce also those many and strong encouragements in the word, which may serv•• 〈◊〉〈◊〉 so many flaggons of wine, to comfort and strengthen us against whatsoever we meet withall in the world: Blessed are they that suffer persecution for 〈◊〉〈◊〉∣teousnesse sake for theirs is the Kingdome of Heaven, Matth. 5.10. Blessed are 〈◊〉〈◊〉 when men shall revile you and persecute you, and say all manner of evill a 〈◊〉〈◊〉 you falsly for my sake. Rejoyce and be exceeding glad, for great is your 〈…〉〈…〉 in Heaven, for so persecuted they the Prophets which were before you, 〈…〉〈…〉 Rejoyce, inasmuch as ye are partakers of Christs sufferings; that when 〈…〉〈…〉 shall be revealed, ye may be glad also with exceeding joy. For if ye 〈…〉〈…〉∣ed for the Name of Christ, happy are ye. For the spirit of glory and 〈…〉〈…〉 upon you, which on their part is evil spoken of, but on your part is 〈…〉〈…〉 12, 13, 14. Lo here is reward enough, for all that men or devils 〈…〉〈…〉∣gainst

us; which hath made thousands even ambitious to imbrace the flames. Your cruelty is our glory, said the Martyrs in Tertullians time to their perse∣cutors, for the harder we are put to it, the greater shall our reward be in Heaven. It is to my loss (said Gordius the Martyr) if you bate me any thing of my sufferings: See more Phil.. 1.28, 29. Rev. 2.13.

And so much to shew, that he refuseth to be an Abel, whom the malice of Cain doth not exercise, as Gregory speaks: For it is an everlasting rule of the Apostle, He that is born after the fl••sh, will persecute him that is born after the Spirit (Gal. 4.29.) not because he is evill, but because he is so much bet∣ter then himself, 1 Iohn 3.12. Because his life is not like other mens, his ways are of another fashion, Wisd. 2.15.

CHAP. IV.

SEcondly consider, That as we are every where in the word forewarned of it, so it is not our case alone; for search the whole Bible over, and you shall not finde one holy man mentioned, without mention of something he suffered from ungodly men; as it were easie to instance, how Abel, Lot, Noah, righteous men; Abraham the father of the faithful; Isaac, Iacob, Ioseph, Patriarchs and Fathers of the Church; meek Moses, upright Samuel, Iob that none-such, all the Lords Priests, Prophets, Apostles, yea the harmlesse Babes, and our Saviour Christ himself did severally suffer from wicked and ungodly men: Yea never man came to Heaven, but first he past through this Purga∣tory. God had one Son without sin, but never any one without suffering. Which makes our Saviour say, Wo be to you when all men speak well of you, that is, when evill men speak well of you; for so did the Iews of the false Prophets, Luke 6 26. Wherefore marvel not though the world hate you, as St. John speaks, 1 Job. 3.13. Neither count it strange, as St. Peter hath it, concer∣ning the fiery triall, which is amongst you to try you, as though some strange thing were come unto you, 1 Pet. 4.12 For Christ and his Crosse are insepara∣ble, Luke 14.27. Whence that distinction of Luther, that a Christian is a Crosse-bearer. He that will be my discipl••, let him take up his crosse daily and fol∣low me, Luke 9.23. and 14.26, 27.

CHAP. V.

THirdly, No hope it should be otherwise, since God from the beginning of the Creation, hath proclaimed a War, enmity and strife, between the wicked and the godly: Did you never read that Scripture, Gen. 3.15. where God himself saith to the Serpent, I will put enmity between thee and the wo∣man, and between thy seed and her seed; he, or it, shall bruise thine head, and thou shalt bruise his heel. Where by the serpentts seed are meant the whole generation of wicked men; and by the womans seed, Christ and all his mem∣bers, as all Interpreters conclude, and other Scriptures make cleer, where wic∣ked men are called serpents, a generation of vipers, and children of the Devil, Matth. 23.33. John 8.44. 1 John 3.10. And as this war was proclaimed in Paradise, even in the beginning of time, (original sin, being the original of this discord) so it shall continue to the end of all time: When time, saith One, began, this malice first began, nor will it end but with the latest man. It 〈◊〉〈◊〉 everlasting Act of Parliament, like a Statute in Magna Charta. Which 〈…〉〈…〉 thing I would commend to your serious consideration: And that

you may be the better confirmed therein, see how according to the Lords prediction or proclamation, there hath been a perpetual war, enmity and strife in all ages past, is now and ever shall be, between Satan and Christ, and their Regiments the wicked and the godly.

For proof whereof I could produce testimonies and examples innumerable, there being scarce a page in the Bible, which doth not express or imply some∣what touching this enmity. But that I may be brief, and because ex∣amples give a quicker impression then arguments, I will onely give you an in∣stance in every Age. As

First, to begin with the first Age, viz. the old World before the flood. We read of this mortal enmity and strife between Cain and Abel, 1 John 3.12. Secondly, after the Flood, before the Law between Esau and Iacob, first in the womb, the more plainly to shadow out this enmity, Gen. 25.22, 23. and after they were born, Gen. 27.41. Thirdly, After the Law, before Christ, between Doeg and the 85. Priests which he slew with the edge of the sword, 1 Sam. 22.18, 19. Fourthly, Since the Gospel, in the time of Christ, and his Apostles; this enmity so manifested it self not only in the Gentiles, but in the Iews, Gods own people, who first raised those persecutions against Christ and his members; that having beheaded Iohn Baptist his harbinger, and crucified himself the Lord of life: We read that of all the twelve, none died a natural death save only S. Iohn, and he also was banished by Domitian to Patmos, and at another time thrust into a Tun of seething oyl at Rome, as Ter∣tullian and S. Hierome do report: See Acts 7.51, to 60. and 12. 1. to 5. Rom. 8.36. Iohn 21.18, 19. Fifthly, After the Apostles, if we consider the residue of the ten Persecutions raised by the Romans against the Christians, which was for three hundred years till the coming of godly Constantine, we finde that under Dioclesian, seventeen thousand Christians, were slain in one moneth, a∣mongst whom was Serena the Empress also. Yea, under him and nine other Empere••s, there was such an innumerable company of innocent Christians put to death and tormonted, that S. Hierom in his Epistle to Chromatius and Heliodorus saith, There is no one day in the year, unto the number of five thousand Martyrs might not be ascribed, except only the first day of Ia∣nuary. Yea there was two thousand suffered in the same place and at the same time with Nicanor, Acts and Monuments, page 32. who were put to the most exquisite deaths and torments, that ever the wit or malice of men or devils could invent to inflict upon them, and all for professing the faith of Christ, and being holy: which makes S. Paul cry out, I think that God hath set forth us the last Apostles, as men appointed to death! 1 Cor. 4.9.

CHAP. VI.

SIxthly, From the Primitive times and infancy of the Church hithe••to 〈◊〉〈◊〉 Turk and the Pope have acted their parts in shedding the blood of 〈◊〉〈◊〉 Saints, as well as the Iewes and Roman Emperours; touching which I will o∣fer you to the Book of Acts and Monuments; and Revel. 17. The Baby∣lon was drunk with the blood of the Saints, and with the blood of the 〈…〉〈…〉 Iesus, ver. 6. Which in part was fulfilled in England under the reign of 〈…〉〈…〉 Mary; and in France, where before many late bloody 〈…〉〈…〉

more then two hundred thousand who suffered Martyrdom about Transubstan∣tiation: See Ecclesiastical History, lib. 6. cap. 4, 5, 16. But

Seventh••y, To come to these present times wherein we live: Is it possible for a man to live a conscionable and unreproveable life? abstain from drun∣kennesse, swearing, prophaning the Lords day, separate himself from evill com∣pany, be zealous for the glory of God, admonish others that do amisse &c. with∣out being traduced, calumniated, hated, slandered and persecuted for the same? no it is not possible: for if our righteousnesse doe but exceed the righteous∣ness of a swearer, or a drunkard, we are sure to be persecuted for our righteous∣ness, as Abel was persecuted of Cain, because his Sacrifice was better then his. If a man walke according to the rule of Gods Word, he is too precise; if he will be more then almost a Christian, he is curious, phantastical, facti∣ous, and shall be mocked with the Spirit, as if the Spirit of God were a Spi∣rit of dishonour and shame. Yea, in these times not to be an Atheist, or Pa∣pist, is to be a Fanatick: as how common a thing is it to wound all holiness under the name of Fanatick, a name so full of the Serpents enmity, as the egge of a Cockatrice is full of poison? What should I say? the World is grown so much knave, that 'tis now a vice to be honest. O the deplorable conditi∣on of these times! Even the Devil himself durst not have been so impu∣dent, as to have scoft at holiness in those ancient and purer times: but now I could even sink down with shame, to see Christianity every where so dis∣countenanced: Our very names come into few mouths, out of which they return but with reproaches. Amongst the rest of our sins, O God, be merci∣ciful to the contempt of thy Servants.

Eightly, For the time to come: It is like not only to continue, but the last remnants of time are sure to have the most of it; because as in them love shall wax cold, Matth. 24.12. so as love groweth cold, contention groweth hot.

More expresly the Holy Ghost foretells, that in the last dayes the times shall be per••lous, and that toward the end of the world, there shall be scoffers, false ac∣cusers, cursed speakers, fierce, despisers of them that are good; and being steshly, not having the spirit▪ th••y shall speak evill of the things which they understand not: and that many shall follow their damnable ways, whereby the way of truth shall be evill spoken of. And that as Iannes and Iambres withstood Moses, so these also shall resist 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 and 3.3. Jude 4 10.16, 18, 19. And so much of the third particular.

CHAP. VII.

FOurthly, It would be considered, that what you suffer is far short of what others have suffered before you; for whereas you suffer a little tongue-per∣secution your betters and such as the world was not worthy of, have suffered 〈…〉〈…〉 and scourgings, bonds, and imprisonments; were stoned, sawn 〈…〉〈…〉 the sword: endured the violence of fire; were rackt, 〈…〉〈…〉 desarts and mountains, in dens and caves of the earth, in she••p∣〈…〉〈…〉 〈…〉〈…〉, destitute, afflicted, and tormented: Not ••••••••epting delive∣〈…〉〈…〉 might obtain a better 〈…〉〈…〉

stoned, some crucified, some beheaded, some thrust thorow with spears, some burnt with fire, some broiled, some brained; with many the like, and worse kinds of death: for we read of no lesse then twenty nine several deaths they were put unto. But to clear your sight, Ile give you some particular instances of the se∣veral wayes that the best of Gods people have suffered before you.

First, You shall finde, that it hath been the manner of wicked men, out of this enmity, to envy the vertuous and good estate of the godly: as Cain envied Ab••l, Gen. 4.5. Secondly, To contemn their supposed mean estate, as San∣ballat, Tobiah, and Gershom, with the rest of that crue contemned Nehemiah and the Iewes, Nehem. 4.1, 2, 3. Thirdly, To rejoyce at their supposed evill estate, as the Princes of the Philistins did at Sampsons blindness and bondage, Judg. 16.25. Fourthly, To hate them, as all carnal men hate the members of Christ, Matth. 10.22. Fiftly, To murmure against them, as the Israelites mur∣mured against Moses and Aaron, Numb. 11.1 and 14▪ 2, 3. Sixthly, To cen∣sure their actions, and misconster their intentions, as Eliab did Davids zeal for Gods glory, in fighting with Goliah, 1 Sam. 17.28. and those wicked ones, his fasting and mourning, Psal. 35.13, to 17. Seventhly, By carrying tales of them unto others, as Doeg did to Saul of David and Ahimeleck, 1 Sam. 22.9, 10. and the Ziphims, 1 Sam. 23.19, 20. and 26▪ 1. Eightly, To perswade and give divelish counsel to others like themselves to persecute them; as the Princes and Rulers did to Zedekiah the King against Ieremiah, Jer. 38.4. Ninthly, To scoff at them, as Ishmael scoft at Isaac, Gen. 21.9. Tenthly, To nick-name them, as the Iews did Paul, Acts 24.14. and all the Disciples, 1 Cor. 4.9, 10. Eleventhly, To revile and rail on them, as the Iews did upon Paul and Bar∣nabas, Acts 13.45. Twelfthly, To raise slanders of them, as those wicked men slandered Naboth, confirming the same with an Oath, 1 Kings 21. Thir∣teenthly, To curse them, as Goliah cursed David, 1 Sam. 17.43. and also She∣mei, 2 Sam. 16.7, to 15. Fourteenthly, To threaten them, as all the men of Sodom did Lot, Gen. 19.9. Fifteenthly, By subtilty to undermine them in talk, that they might betray them; as the false Prophets and other enemies of the truth undermined Ieremiah, seeking every way to destroy him, Ier. 18. 18 &c. Sixteenthly, By using scornful and disdainful gestures to despight them; as Goliah against David, 1 Sam. 17.42. and also those wicked ones, Psal. 22.7.13. and 35.16. and 109.25. Seventeenthly, To withstand and contrary the doctrine which they are commanded by God to deliver. As Elymas the Socerer withstood Paul and Barnabas in their preaching, Acts 13. 8. Eighteenthly, To combine themselves together and lay divellish plot; to destroy them; as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions, Acts 19. and likewise more then forty of the Iews which bound themselves by a curse, not to eat nor drink till they had killed 〈◊〉〈◊〉 in which conspiracy the chief Priests were likewise assistants, Acts 23.12, 14. Nineteenthly, To imprison them, as the malicious Priests did 〈◊〉〈◊〉 Jer. 36.5. Twentieth, To strike them as Zedekiah the false Prophe•• 〈◊〉〈◊〉 Micaiah 1 Kings 22 24. Twenty one, To hurt and maim them 〈…〉〈…〉 of Antiochia and Iconium did Paul, Acts 14.19. Twenty two and 〈◊〉〈◊〉 slay them, as Iezabel did all the Prophets of the Lord 〈◊〉〈◊〉 1 Kings 18.4.

CHAP. VIII.

Now to speak nothing in this place of the diversity of deaths and tortures, that millions of Martyrs have suffered for professing of Christs Name and keeping of a good Conscience, though their sufferings were nothing, either to what their sins h••d deserved, or to what their Saviour had done and suffered for them; for he endu••ed many a little death all his life for our sakes, and at length that painful, shameful and cursed death of the Crosse; yea he suffered every one of these two and twenty ways before-mentioned, and that from his own countrymen and kinsfolks, yea of the Chief Priests, Scribes and Pharisees, who were teachers and expounders of the Law, and which sate in Moses chair. For he was Envied, Matth. 26.15. Contemned, Mat. 12.24. and 13.55. Rejoyced at in his misery and distresse, Matth. 27.29. Hated, Joh. 77. Murmured against, Luke 15.2. Had his actions and intentions mis-construed, Matth. 11.19. Had tales carried of him, Matth. 12.14. and divelish counsel gi∣ven against him, Matth. 27.20. was scoffed at, Matth. 27.42. Nicknamed, Matth. 13.55. Railed on, Luke 23.39. Slandered, Matth. 28.13. Cursed, Gal. 3.13. Threatned, John 11.53. Undermined in talk that they might accuse him, Matth. 22.15. They used disdainful gestures before him, Matth. 27.29, 39. Withstood him in his preaching, and contraried his doctrine, Luke 5.21. Matth. 9.34. Combined together and laid divelish plots to destroy him. Mat. 12.14. Took him prisoner, Matth. 26.57. Smote him, Luke 22.64. Hurt and wound∣ed him, Matth. 27.29. John 19.34. And lastly, they put him to death, Mat. 27. 35. And why all this? not for any evil they found in him, for their own words are, He hath done all things well, Mark 7 37. He hath done, such was his pow∣er: all things, such was his wisdom: well, such was his goodness: and yet crucified, and every way abused he must be. But it was for his zeal, purity and holiness, and because his life and practice was clean contrary to theirs; his doctrine too powerfull and pure for such carnal hearts to imbrace or en∣dure. Now cast up thy Receits, and compare them with thy deservings; look upon thy deliverance from the fire of hell: Yea, look but upon thy sufferings single, and thou shalt finde them nothing, to what thy fellow Saints, and Christ thy Elder brother hath suffered before thee. At a Lions Den, or a fiery furnace, not to turn tail, were something worthy a Christian. Yea compare thine own estate with thine enemies, and thou shalt see yet greater cause to be not only patient, but thankful. For if these scoffs and flouts of men like thy self are so grievous to thee, how will thine and Gods enemies indure those mocks and flouts of the divels in hell? how will they indure that devouring fire, that everlasting ••urning, Isa. 33.14. Psal. 68.21. And the way not to repine at those above us, is to look at those below us. But leaving the application until the conclusion;

CHAP. IX.

FIfthly, Consider but seriously, who they are, that hate, sc••ff and jeer you, and that have persecuted the Saints before you, and mockt at holiness; and 〈◊〉〈◊〉 exceedingly to support you against whatever you shall hear or 〈◊〉〈◊〉. As first, What is their Character in Scripture? are they not 〈◊〉〈◊〉 A company of hypocrites, Psal. 35. Hypocritical mockers, v. 16. 〈◊〉〈◊〉 Drunkards, Psal. 69. I am a song of the Drunkards, vers. 12.

a sort of vicious persons, following their lusts, 2 Pet. 3.3. There shall come mockers, walking after their own lusts. A company of abject persons, Psal. 35 15. like those enemies, Acts 17. Lewd fellows of the baser sort, ver. 5. A ••ou of prophane, godless, irreligious Atheists and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godliness, Psal. 14 1. to 6. And it is a shrewd suspition, that he who is a mocker is an Atheist. It well becomes him to mock at Religion, that denies a God: And it is evi∣dent enough that he denies a God, that mocks at godlinesse. But secondly, Experience sufficiently acquaints us what they are, and the examples be∣fore rehearsed; for such as Cain, and the Sodomites, and Ishmael, and Esa••. and Haman, and Eliab, and Goliah, and Michal, and Doeg, and Shemei, an•• Rabshekeh, and Ahab, and Iezabel, and Tobiah, and Sanballat, and Pashur, and Zedekiah, and Herod, and Iudas, and S. Paul before his conversion, and A∣nanias the High Priest, and Demetrius the silver-smith, and Alexander th•• Copper-smith, and Elimas the Sorcerer: such as these I say are the men, wh•• amongst us do the like things that they did. And will any wise man stumb at Religion for such mens scoffs and reproaches? what better can be expect∣ed from them? What said the Orator to Salust? It cannot be, but he tha•• lives thy life should speak thy language; yea, a man would choose his Religi∣on by such mens enmity, and it is a great honour to Religion that it hath such adversaries. For as the Primitive Christians used to say when No•• persecuted them; they that know him must needs think it some great go•• which Nero so hated and condemned; so every wise man will love Religi•• the better, and take it for a great honour to the Saints, that hypocrites, drunk∣ards, vitious followers of their lusts, base and l••wd fellows, godlesse Atheists and blind Sensualists are her scoffing adversaries: And scarce do I know a bet∣ter argument to perswade to love and imbrace it, then that such men hate 〈◊〉〈◊〉 deride it; neither can it be the true Religion, which is not every where 〈◊〉〈◊〉 spoken against, Act. 28.22. But

CHAP. X.

SIxthly and lastly, Observe but the reasons why they do it; and this will no∣tably confirm and strengthen you against their scoffs and scorns.

Convert. Have they any reason for their so doing?

Minist. Not properly: For as the Prophet very often complains, they 〈◊〉〈◊〉 mine enemies without a cause, and they hate me without a cause, &c. Psal. 7. and 69.4. though they pretended many causes. So they have no 〈◊〉〈◊〉 nor reason to hate, censure ard slander us as they do; for no evil deed 〈◊〉〈◊〉 a good reason: yet they do it not without many by reasons and felt and 〈◊〉〈◊〉

First, The main a••d most material cause why wicked men so mortally 〈◊〉〈◊〉 the godly, and which breeds so many quar••el, is the contrariety of the 〈◊〉〈◊〉∣tures being as contrary one to the other as are God and the devil, the 〈◊〉〈◊〉∣ing the children of God, and partaking of the divine nature, a•• being one 〈◊〉〈◊〉 Father and the Son, 2 Cor. 6.18. Gal. 3.26. Joh. 1.12 and 17.14, 〈◊〉〈◊〉 4. being like God in holiness, 1 Pet. 1.15. Brethren of, and heirs, annexed Christ, Rom. 8.17.29. Members of his body. 1 Cor. 12.27. Bone of his bone, and 〈◊〉〈◊〉 of his flesh, Eph. 5.30. having his spirit dwelling in them. Rom. 8.9-16 〈◊〉〈◊〉 Temples of the holy Ghost, 1 Cor. 6.19. Jam. 1.18. Joh. 〈…〉〈…〉

And the other being the seed of the serpent and children of the devil; and so partake of his nature, as is plain by 1 Joh. 3.8, 10, 12, 14. and 6.70. and 8, 44. Matth. 13.38, 39. 2 Cor. 4.4. 2 Tim. 2.26. Gen. 3.15. and 5.3. Eph. 2.2, &c. Which being so, how is it possible they should ever agree; although God had not proclaimed an enmity between them? For there can be no a∣mity where there is no sympathy; no reconciling of the wolf and the lamb, the winds and the sea; no neighbourhood, no alliance, no conjunction, is able to make the cursed seed of the serpent, and the blessed seed of the wo∣man ever agree. For fire and water, light and darkness, heaven and hell are not more contrary.

One bloud, one belly, one ••ouse, one education, could never make Cain and Abel accord, Iacob and Esau, Isaac 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. As how many a wife is so much the more hated, because a zealous wife? how many a childe lesse beloved, because a religious childe? how ma∣ny a servant lesse respected, because a godly servant? And no marvel, for though they dwell in the same house, yet they belong to two several King∣doms: and albeit they both remain upon earth, yet they are governed by two several Laws, the ones Burguship being in heaven, Phil. 3.20 and the other being a Denizen belonging to hell; as Irish men are dwellers in Ireland, but denizens of England, and governed by the Statutes of this Kingdom.

And indeed what is the corporal sympathy, to the spiritual 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.

A wicked man can agree with all that are wicked, be they Papists, or Turks or Atheists; Prophane or Civil man: for all these agree with him in blind∣ness and darkness, and are all seed of the same Serpent: but with sincere Christians and practisers of piety he can never agree, the religious shall be sure of opposition, because their light is contrary to his darknesse, grace in the one is a secret disgrace to the other.

Yea let wicked men be at never so much odds one with another, yet they will concur and joyn against the godly, Acts 6.9. The Sadduces, Pharisees and Herodians, were Sectaries of divers and adverse Factions, all differing 〈◊〉〈◊〉 from another; yet all joyn together against our Saviour, Matth. 22. ••••erod neither loved the Iews, nor the Iews Herod, yet both are agreed to ••ex the Church. Yea Herod and Pilate, two enemies will agree so it be against ••hrist: they will fall in one with another, to fall out with God.

CHAP. XI.

NOr is this of theirs an ordinary hatred, but the most bitter, exorbitant, un∣limited and implacable of all others. No such concord, no such dis∣〈◊〉〈◊〉 saith one of the Learned, as that which proceeds from Religion. He that upright in his wayes, saith Solomon, is an abomination to the wicked, Prov. ••7. My ••••me, sayes, Luther, is more odious to them, then any thief or 〈…〉〈…〉 Christ was more detestable to the Iews, then Barabas. And it 〈…〉〈…〉 enough for the Pope was so busie and hot against Luther, that he 〈…〉〈…〉 all Christandom against the Turk: which declared that he

would easier digest Mahometisme then Lutheranisme. The case of two many in our dayes, in opposing the Reformation. Behold, saith David, mine enemies, for they are many; and they hate me with a cruel hatred, Psal. 25.19. Yea; so cruel, that it makes their teeth gnash, and their hearts burst again, as it fared with those that stoned Stephen, Acts 7.54. This made the truths adversar••es, give St. Paul stripes above measure, 2 Cor. 11.23. And the Heathen Emperors to de∣vise such cruel tortures for all those that but profest themselves Christians. This made Ahab so hate Eliah, that there was not one Kingdom or Nation where he had not sent to take away his life, 1 King. 18.10. And this made the Papists dig many of our choice Ministers out of their graves, that they might the better curse them, with Bell, Book and Candle. Yea, ask from East to West, from one Pole to the other, search all records under Heaven, if ever there was the like of the intended Powder-plot.

Neither does this hatred extend it self to this or that person alone, but to the whole generation of the godly; as is well exprest, Psal. 83. Come let us cut them off from being a Nation, and let the Name of Israel be no more in remem∣brance, ver. 4.12. And the like we see in Haman, whose hatred to Mordecai was so deadly, that he thought it too little to lay hands on him only, except he destroyed all the Iews his people, that were throughout the whole King∣dome of Ahashuerosh, Esth. 3.5, 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury, ver. 9.13. And of his mind was Herodias, who preferred the head of Iohn Baptist before the half of He∣rods Kingdom. And such another was cruel Arundale Archbishop of Canterbu∣ry, who swore he would not leave a slip of professors in this Land.

And the world is no changling, for this age hath but two many such Ha∣mans and Arundales, who so hate the children of God, that they wish as Ca∣ligula once did of the Romans, that they had all but one neck, that so they might cut it off at a blow, were it in their power. As why are not our San∣ctuaries turned into Shambles? and our Beds made to swim with our Bloods? but that the God of Israel hath crossed the confederacy of Balack, and their wickedness doth not prosper. For their studies are the plots of our ruine; and the best they intend, is the destruction and overthrow of Religion, or the re∣ligious, or both, Mat. 24.9. Iohn 16.2. Yea, their enmity and hatred is so vi∣rulent and bitter, that were their power answerable to their wills and malice, the brother would betray the brother to death, the father the son, and the chil∣dren would rise up against their parents, and cause them to die; the kinsman against the kinsman, and the friend against the friend; only for profe•••••••• Christs Name and being religious, as himself affirms, Matth. 10.34, 35, 36. 〈◊〉〈◊〉 21.16, 17. Neither is it strange, for this was one of the ends of Christs 〈◊〉〈◊〉 into the world, as appears Matth. 10.34, 35. where himself saith, Think 〈…〉〈…〉 I am come to send peace but the sword: meaning between the seed of the ••••••••pent, and the seed of the woman: for I am come to set a man at variance 〈…〉〈…〉 his father, the daughter in law against the mother in law, and 〈…〉〈…〉 shall be they of his own housheld, Luke 12.51, 52, 53.

Neither want we Presidents of this: For by whom was upright 〈…〉〈…〉cuted and slain, but by his own brother Cain? who scoft at righteou〈…〉〈…〉

hara put to death, for imbracing the Christian faith, but by her own Father Dioscorus? who made Serena the Empress a Martyr, for her faith in Christ, but her own husband Dioclesian? who helped to burn Bradford but Bourn, whose life he had formerly saved? And lastly, By whom was our Saviour Christ betrayed, but by his own Disciple Iudas?

CHAP. XI.

Convert. WHerein consists their unlikeness and contrariety?

Minister. There be more differences between the children of God and the children of the Devil, then there are between men and beasts: But principally they differ in their judgements, affections and actions. How they differ in their judgements and affections, I have shewn upon another oc∣casion. How in their actions and practice (which occasions the greatest strife and discord) I will acquaint you as briefly as I can.

There is nothing more common then for all sorts and kindes of men to hate, scorn, persecute, reproach, revile, accuse, slander and condemn the religious, because their own works are evil and wicked, and the others good, holy and righ∣teous. As wherefore slew Cain his brother, saith S. Iohn, but because his own works were evil, and his brothers good, 1 Joh. 3.12. Why was Ioseph accused of his Mistress for an adulterer, and thereupon committed to prison, but because he would not be an adulterer like her, Gen. 39? yea it was his party coloured coat, composed of all kinds of graces and blessings, that formerly procured his brethrens hate. Wherefore was holy David, as himself complains almost in every Psalm, had in derision, hated, slandered, reviled, contemned, and made a proverb and song of the drunkards, and other wicked men which sate in the gate: but because he followed the things that were good and pleasing unto God, and in him put his trust, Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. And lastly (for I might be endlesse in the prosecution of this,) Why were all the just in Solomons time, had in abomination, and mockt of the wicked? but because they were upright in their way, and holy in their conversation, Pro. 29.27. Or those numberless Martyrs, whose souls S. John saw under the Altar, Rev. 6.9. killed? but for the Word of God, and for the testimony which they maintained? And the Mister himself? not for any evil as themselvs are forced to confess, Mar. ••.37. Which examples sufficiently prove, that that great Dragon the Devil, and these his Subjects, are wroth with none but the woman and the remnant of her 〈◊〉〈◊〉, which keep the Commandements of God, and have the testimony of Iesus, 〈◊〉〈◊〉 12.17. All was quiet at Ephesus before S. Paul came thither; but then 〈◊〉〈◊〉 arose no small strife about that way, Acts 19.23 &c. A wolf flies not upon 〈…〉〈…〉 sheep: we can with delight look upon the picture of a Toad: It is your 〈◊〉〈◊〉 Christian that is most spighted and persecuted. As how many with 〈◊〉〈◊〉 may complain with Ieremy, that because they live a godly life themselves, 〈…〉〈…〉all upon others to do the same, they are cursed of every one, and counted con∣••••••••, Jer. 15.10. It faring with many as it did with Caius Selius, of whom 〈…〉〈…〉 were wont to say, that he was a good man, but he was a Christian. 〈◊〉〈◊〉 but a spark of fervent devotion break out in a fam••ly, all the rest. 〈…〉〈…〉 clamours; as when bells ring disorderly, every one is ready with his 〈…〉〈…〉 disgraced he must be for a Puritan, Roundhead, or

Phanatick, but only by Laodiceans. Indifferency strives to dash zeal cut of countenance. And the reason is, wheresoever Christ comes, there will be opposition. When Christ was born, all Ierusalem was troubled, and Herod cut the throats of all the children in Bethlem: so when Christ is born in any man, the soul is in an uprore, and Satan with his instruments are ready to kill in him every good motion, though it be never so little a babe. You cannot an∣ger a wicked man worse, then to do well: yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his pa∣trimony with your own discredit. Whereas, if a man will but bear them com∣pany in their sins, drink, swear, temporize, contemn holiness, mis-spend his time, haunt Taverns, play the good fellow, and do as the rest do; he shall have the approbation and good word of the greatest number. Yea if none would be precise in their actions, nor reprove others for their evill courses; if they would but be prophane and wicked, and make no bones of sin •• their malice would cease, and we should not have a Roundhead or a Phanatick in all the world.

Neither is Christ a sign to be spoken against of many in Babylon or Assyria, but of many in Israel, Luke 2.34. where Religion is profest publikely: Yea when sincerity is wanting, the neerer the line with any opposition, the greater eclipse. The Gadarens but besought Christ to depart; his own countrymen drave him out, and cast him down headlong, Luke 4.29. And who was his greatest ene∣my, but his greatest friend, even one of his houshold Chaplains? and who but Ieremies familiars watched for his halting.

Yea commonly, vertue fares hardest from such as should and seem to up∣hold her; for the chief Persecutors of Christ and his followers, are not pro∣fest Atheists, or Turks, or Iews, but such as hold some great place in the Church. And intruders upon other mens right, can endure any man how bad soever rather to live by them, then the servants of him whom they intrude upon; as you may see, Matth. 21.33, to 39. where those farmers of the vineyard did not kill the theeves, robbers and spoilers of the vineyard; but the servants, yea and the son too; and the end of all was, that they might take the inheritance. And indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same Faith and Religion with them.

And so much touching the main difference between the seed of the ser∣pent, and the seed of the woman.

CHAP. XIII.

I Might go on, and shew you that as they hate and persecute the 〈◊〉〈◊〉 because they do well, so likewise because they fare well, and are 〈◊〉〈◊〉 before them. As why was Cain wroth with his brother Abel, and after 〈◊〉〈◊〉 him, as affirmeth the holy Ghost, but because the Lord had respect unto ▪ and to his offering, but unto Cain and his offering he had no respect, 〈◊〉〈◊〉 Why did Esau hate Iacob, and purpose to kill him, but because of the 〈◊〉〈◊〉 wherewith his father bless••d him? Gen. 23.41. Isaac's blessing 〈…〉〈…〉 hate. Again, wherefore did the Philist••nes and 〈…〉〈…〉

stop up his wells, and banish him from them, but because the Lord so abun∣dantly blessed Isaac, as appears Gen. 26.12. to 18. Wherefore did Io∣sephs Brethren hate him, not being able to speak peaceably unto him, and after sell him into Egipt? but because his father more favoured him, and they fear••d he should reign over them, Gen. 37.4, to 9. If Ioseph be his fathers darling, he is his brethrens eye-sore. Wherefore did Saul persecute David, and pur∣sue after him from place to place to take away his life, but because he was so praised and preferred of the people before himself? and the Lord was with David, and prospered him in every thing he took in hand, 1 Sam. 18.12, 13, 28, 29. Davids successe is Sauls vexation; yea, he findes not so much pleasure in his Kingdome, as vexation in the prosperity of David? And last∣ly (for I passe by the Elder Brothers envie in the Parable against his younger Brother, when his Father so royally entertained him at his return, Luke 15.28. which is meant of the Iewes envying the Gentiles conversion, and many the like instances.) Why was Eliah wroth with his younger brother? 1 Sam. 17.28. but because he should be more exalted. And I doubt whether Da∣vids brethren were more glad that Goliah was slain, or angry that he was slain by their brother: For envie is sick if her neighbour be well, and the good mans honour is the envious mans torment, as it fared between Haman and Mordecai; as hereafter the glory of Christ shall add to these Reprobates confusion, when they are driven to confess this is he whom we once had in de∣rision, Luke 13.28. I might also apply all this to many in our times. As why do many mens hearts rise against every holy man they meet? as some stomacks rise at the sight of sweet meats: Why do all drunkards and vitious livers hate the religious? and so belch out their enmity and spleen against them, in raising and spreading of slanders as they do: but although partly to rescue themselves from contempt, and to procure a contrary esteem by putting a foul, and ugly vizard upon vertue, and decking up vice in a gorgeous and comely attire; yet chiefly because they partake of the divine nature, and are one with the Father and the Son, John 17.14.21, 22. 2 Cor. 6.18. I might, I say, be large upon this, and many the like, but I must only mention them.

CHAP. XIV.

SEcondly, Another cause is, their Ignorance: They shall hate and persecute you, yea, they shall excommunicate and kill you for my Names sake, saith ••ur Saviour to his Disciples, because they have not known the Father nor me, ••ohn 16.2, 3. and 15.21. And again, they are an offence unto us, because ••hey understand not the things which are of God, but the things which are of men, ••atth. 16.23. And are deceived, because they know not the Scriptures, nei∣•••••• the power of God, Matth. 22.29. Luke 19.42. This the Apostle con∣•••••• to have been the cause of his persecuting the Church, 1 Tim. 1.13. 〈…〉〈…〉 soon as he was enlightned with the saving knowledge of the truth, 〈◊〉〈◊〉 his note, with his name, and preached that faith, which before he 〈◊〉〈◊〉. Yea, the most ugly and monstrous wickedness, that ever was 〈◊〉〈◊〉 or brought forth into the world, calleth ignorance mother: Had 〈…〉〈…〉 (says the Apostle) they would not have crucified the Lord of glory, 〈…〉〈…〉 Acts 3.15, 17. 〈◊〉〈◊〉 forgive them, saith he of his murtherers,

for they know not what they do. And why have the Kings of the earth, in all ages banded themselves together against the Lord, and against his Christ, Psal. 2.2. but because they knew him not? Ioh. 15.21. they see no more then the bar•• or outside of spiritual things, 2 Sam. 6.16. And the flesh (Satans ready instru∣ment) will be ever sugesting to them strange surmises touching what the Reli∣gious either say or do; as is evident by what is recorded of Michal, 2 Sam. 6.16. of Nicodemus, Joh. 3.4. of Festus, Act. 26.24. and lastly, of Paul, before his conversion, 1 Tim. 1.13.

It is the nature of ignorant and carnal men (that walk after the flesh in the lusts of uncleanness, whom Saint Peter calls brute beasts, led with sensuality) to speak evil of the things which they understand not, 2 Pet. 2.12. especially in judging acts of zeal and piety, their opinion still lights upon the worst sense, like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost, and hearing them speak languages which they understood not, cried out, These men are drunk with new wine.

Until we be born again, we are like Nicodemus, who knew not what it was to be born again, Ioh. 3.4. Until we become zealous our selves, we are like Festus, who thought zeal madness, Act. 26.24. Until we be humble our selves, we are like Michal, who mocked David for his humility, and thought him a fool, for dancing before the Ark, 2 Sam. 6.16. Yea, to such as shall perish, or are for the present in a perishing condition, all Religion seems foolishness, 1 Cor. 1.18.

CHAP. XV.

THirdly, They therefore speak evil of us, and do all the evil they dare to us: Because we will no longer run with them to the same excess of riot, as the Apostle acquaints us, 1 Pet. 4.4. When our affections like wild and mad horses, are violently galloping to Hell; if the Spirit of God by repentance, as with a bridle, suddenly gives a jerk and turns them another way, yea, sets them go∣ing as fast in the narrow path towards Heaven: presently those our compani∣ons in the broad way, stand marvelling at us that we break off company, and envy to see themselves cashiered.

The Israelites, were never set upon by Pharaoh and all his Forces, until they were got out of his land. So long as S. Paul joyned with the High Priests and Elders, to make havock of the Church; he was no whit molested by them: but when he became a convert, and preached in the name of Iesus, none so hated and persecuted as he. That great Dragon, the Devil, and his subjects wicked men, make war and are wroth with none, but the Woman (that is the Church) and the remnant of her seed, which keep the Commandments of God, and have the testimony of Iesus Christ. Revel. 12.17.

The Accuser of the Brethren makes choice of wicked men to traduce thos•• whom he cannot seduce as he desireth; as we may plainly see in our Saviours example; who notwithstanding he fulfilled all righteousness, and did all things well, for in his mouth was found no guile, nor fault in his manners, nor errou•• in his doctrine, Which of you (said he) can rebuke me of sin? Yet the world traduced him for a Samaritan, a Blasphemer, a Sorcerer, a wine-b••••ber, 〈◊〉〈◊〉 enemy to Caesar, and what not?

Thus they deal with the godly, as sometimes a lustfull perso•• 〈…〉〈…〉

chaste woman, when he cannot take away her honesty, he will take away 〈◊〉〈◊〉 credit; brag of effecting his will with her, when yet he could never have ad••mittance into her company. Beside•• how should those enemies of holinesse work their will upon us? if they did not thus cast aspersions upon, and accu•••• us. How should Naboth be cleanly put to death, if he be not first accused of blas∣phemy? 1 Kings 21.13. and the like of Ioseph, Eliah, Ieremiah, Susanna, Paul, Steven, and our Saviour Christ himself: Alas, they well know, and their Consciences spare not to tell them that the men whom they nick-name, and asperse, are honester men, and more righteous then themselves, as Pha∣raoh was forced to confess touching Moses, Exod. 10.16, 27. And Saul touch∣ing David? 1 Sam. 26.21. yea, I know they are perswaded well of them, even when they speak most to the contrary, we know Pilate judged Christ guilt∣lesse, but yet he put him to death. And Festus acknowledged that Paul wa•• without crime, yet he left him in prison. I dare say Tertullus knew that he lyed, when he called Paul a pestilent fellow, &c. his conscience could not chuse but answer him, thou lyest in thy throat Tertullus, Paul is an honester man then thy self; and the like of our accusers at this day; but malice regards not how true any accusation is, but how spightful. I grant that in many case•• they think as ••ll of us, as they speak; and the reason is, when they want evi∣dence, their manner is to judge of us by themselves; as it fared with Nero, who verily beleeved that all men vvere Libidinists, because himself was such an one; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us, for most commonly suspition proceeds from a self defect, and a bad construction from a bad mind.

Deceitfull, ever will mistrustfull be: But no distrust is sound in honestie.

And it is a rule which seldome fails: That as Cham was worse then Noah whom he derided: and Ishmael worse then Isaac whom he mocked: and Saul worse then David whom he persecuted: and Iezabel worse then Naboth whom she defained and murthered: and Herod worse then Iohn Baptist whom he beheaded: So they that are wont to slander, jeer and persecute others, have themselves more cause to be jeered and judged by others. Experience suffici∣ently onely acquaints us what they are, and the examples before rehearsed; And will any wise man stumble at Religion for such mens scoffs and reproaches?

CHAP. XVI.

FOurthly, Another Reason is, They know their glory and credit with the world, is greatly eclipsed by such as excell in vertue: Their vitious lives are plainly reproved, and their persons most grievously shamed by the holy conversation of good men. And this makes them smut the face that is fairer: blemish honest mens fame by their censuring and ••nspersions; that they may mirtigate their own shame with others discredit like Potiphars wife they pre∣tend we are guilty, that themselves may be taken for innocent. And have they not reason so to do? Ye••, for the whiter the Swan is, the more black is 〈…〉〈…〉 that is by her; and how is a vitious person discredited and made 〈◊〉〈◊〉 by the vertuous life of an holy man? We know straight lines 〈…〉〈…〉 c••ooked. And it is easie to guesse, that Pharaohs fat Kine

〈◊〉〈◊〉 the lean ones more ill favoured. A swarthy and hard featured visage▪ 〈◊〉〈◊〉 not the company of clear beauties. Its a plain case, if the Gospel should ris••, sin and error must go down; Herod thought he could not be King▪ if Christ should reign; And the Pharisees knew that they should be de∣••••ised▪ if Christ were regarded. And this makes them watch for our halt∣ing, and withall as sharp sighted as Eagles to spy faults in us: Briefly, They put their own faults in that part of the Wallet which is behinde them; but ours, in the other part or end which is before them. Indeed self-examinati∣on would make their judgements more charitable.

Fifthly, They delight in censuring and slandering us: because Satan (who in their God, 2 Cor. 4.4. and their Pr••nce, Ioh. 14.30. and works in them hi•• pleasure, Eph. 2.2. 2 Tim. 2.26.) is ever prompting them thereunto, Acts 5.3. Rev. 12.10. For it is Satan that speaks in and by them, as once he did by the Serpent: It is his minde in their mouth, his heart in their lips, Mat. 16.23.

And they being his Sons, Servants and Subjects▪ thirst to do him what ho∣nour and service they can. Nor can they pleasure him more, it being the hopefullest way to discourage men in the way to heaven, quench the good motions of Gods spirit, kill the buds and beginnings of grace, draw them back to the world, and so by consequence damn their souls, that can be, to see that whatsoever they do or speak; base constructions are made thereof. Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes, that so he might persecute them with the more shew of reason. True, they poor souls do not know that Satan speaks in and by them: As those four hundred of Ahal•• Prophets, in whom this evil spirit spake, did not know that Satan spake by them, 1 King. 22.22. Neither did Iudas know when he eat the sop that Satan entred into him, and put it into his heart to betray Christ, Iohn 13.20. Neither do Magistrates (when they cast the servants of God into pri∣son) once imagine that the devill makes them his jaylors, but he doth so 〈◊〉〈◊〉 whence that Phrase of the Holy Ghost, The Devil shall cast some of you in∣to prison, Rev. 2.10. They are his instruments, but he is the princ••pal Author. Neither did Ananias and Saphira once think that Satan had filled their heart•••• or put that lye into their mouths which they were strook dead for Acts▪ ye•• the Holy Ghost tells us plainly that he did so, ver. 3. No, Eve in Paradise 〈◊〉〈◊〉 not the least suspition that it was Satan that spake to her by the Ser∣pent; nor Adam that it was the Devils minde in her mouth when 〈◊〉〈◊〉 to eat the forbidden fruit. Nor did David once dream that it was Satan which moved him to number the people, 1 Chron. 21.1. Much lesse 〈…〉〈…〉 who so dearly loved Christ, imagine that he was set on by Satan to 〈◊〉〈◊〉 his own Lord and Master with those affectionate words. 〈…〉〈…〉 self for if Christ had pitied himself, Peter and all the world had 〈…〉〈…〉 yet he was so, which occasioned Christ to answer him. Get 〈…〉〈…〉 Satan, Matth. 16.22, 23. Whence we may argue, That if Satan can 〈…〉〈…〉 the best and wisest of Gods servants, do him such service 〈…〉〈…〉 besides their intention▪ how much more can he make 〈…〉〈…〉∣dren and servants who are kept by him in 〈…〉〈…〉

at his will▪ 2 Tim. 2.26. and whom he altogether ruleth and worketh his pleasure in, Ephes. 2.2, 3. as I might give you instances of all sorts Our Saviour tells us, that they shall think they do God service, in persecuting 〈◊〉〈◊〉 servants, as the Jews formerly did in putting his Prophets to death, John 16.•••• and experience shows that thousands in these dayes do so; and why di•• Soul make havock of the Church? but in zeal to the traditions of his Fathers, Gal. 1.14. There was a Monk poysoned Henry the seventh, Emperour of Germany with the Sacramental Bread, and thought he did God good ser∣vice in so doing: So did the Powder Traitors, when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods. So Francis the second of France, and Philip the second of Spain, thought of the Lutherans blood in their Dominions. In the sixth Council of Toledo, It was enacted, That the King of Spain should suffer none to live in his Dominions, that pro∣fessed not the Roman Catholick Religion: Whereupon King Philip having hardly escaped shipwrack, as he returned from the Low Countries, said, he was delivered by the singular providence of God to root out Lutheranism, which he presently began to do: professing that he had rather have no Subjects then such. And how could this be? if Satan did not hold the Stern.

* One that formerly held it not e∣nough to be bad himself, except he railed at and persecuted the good; hath now given ten thousand of these Books, to clear the sight of others, who look upon Religion and holi∣ness with Satans Spectacles. Where∣fore such as will, need but call at James Crumps in Little Bartholo∣mews, in Well-yard, and have them gr••tis so long as they last; and af∣terwards (at Mr. Cripps his Shop 〈◊〉〈◊〉 Popes H••••d Alley, also) for pence 〈…〉〈…〉.

* It is the usuall lot of the godly to suffer for speaking of truth; but the Divels servants prevail most by tel∣ling of lies; as when the Jews accu∣sed Paul to Agrippa; they charged him with many things, but proved nothing; neither could they well un∣doe us, if first they did not falsly ac∣cuse us; as it fared with Iezabel touch∣ing Naboth, and the wife of Potiphar touching Ios••ph. We read that the Chief Priests, Elders, and all the coun∣sel sought false Witnesses to accuse Christ of hainous evils, that so they might crucifie him by a Law, Matth. 26.59.

〈◊〉〈◊〉 innocency is no shelter against persecution.

Again, Why do all the Serpents seed censure, and in censuring stan∣〈…〉〈…〉 but that they may incite and stir up others to do the like: Re∣〈…〉〈…〉 those ancient enemies of the Gospel, who clad the Martyrs in the 〈…〉〈…〉 wilde Beasts; to animate the Dogs to tear them: Nor will the 〈…〉〈…〉 multitude be wanting what lyes in them, for they like so ma∣〈…〉〈…〉, have not heads sufficient to direct them; and therefore do only, 〈◊〉〈◊〉 they see others do: They are a generation that (for matter of Religi∣〈…〉〈…〉, discern between their right hand and their left: as

〈◊〉〈◊〉 committing of evill with ignorant persons, who are Cisterns to sin, 〈◊〉〈◊〉 to grace: As in the Sodomites, Gen. 19.4. to 12. In Kora•• and his ••••0 followers: In Demetrius and his fellows, Acts 19. &c. And the like in our times, as how many thousands do censure and blaspheme the godly▪ because they hear others do so? for other reason they can give none. Thus I might go on in giving you other reasons of their censuring and slander∣ing us; as one in regard of Satan, who loseth so many of his Subjects or Captives as turn beleevers: for every repentant sinner is as a prisoner broke loose from his chains of darknesse.

And another in regard of the World, which loseth a limb or member •• when a convert will no longer accompany them in their wicked customs.

I might also make it appear, that Atheism or Vnbelief is another cause▪ Psal. 2.1. to 4. and 10.4. and 94.5, 6, 7. John 8.37. a Kings 18.35. Dan. 3.15. Exod. 5.2. Acts 17.2. to 11. 1 Tim. 1.13. Speaking of truth another, 1 Kings 22.8, 17, 23, 24, 26, 27. Jer. 26.8, 9.11. and 38.4, 5, 6. Amos 5.10. Acts 17.5, 6, 7, 13. and 22.22, 23. and 23.12, 13, 14. Gal. 4.16. Misprision another, Acts 24.14. and 26, 9, 10, 11, 24. Jer. 44.17, 18, 19. Wisdom 5.4. Matth. 13.55, 56, 57. John 2.19, 20, 21. and 3.3, 4. and 7.24. and 8.15. and 16.2. 2 Thes. 2.11. 1 Cor. 2.7, 8, 14, 15, 16. Revel. 3.17. Breaking off society with them another, Gen. 39.12. to 21. Psal. 26.4, 5. and 119.115. Prov. 23.20. 2 Thes. 3.6, 14. 1 Pet. 4.4. The serpentine preach∣ing of some Ministers another, Jer. 5.31. and 8.11. and 23.13, 14, to 33. Ezek. 22.28. Matth. 9.34. Mark 13.22. John 5.43. Acts 20.29, 30. 2 Cor. 2.17. 1 Tim. 4.1, 2, 3. 2 Pet. second chapter. The scandalous lives of some Pro∣fessors another, Gen. 9.21, 22. and 34.13. to 31. 1 Sam. 2.12. to 18. 2 Sam. 12.14. Matth. 18.7. and 23.3.14, 23, 24, 25, 27. Flocking after sermons ano∣ther, Iohn 11.48. and 12.19. Acts 13.45. See more Psal. 56.6. and 59.2, 3. Matth. 23.13, 15. Luke 11.52. John 11.18. and 12.10, 11. Revel. 12.17. as they make them: but I hope I have said enough: Only a Word more by way of caution; set not your wit to theirs, if they revile you, revile not you again; but pray for them, as the Prophet for the Sy∣rian Armie, 2 Kings 6.20. Lord open the eyes of these men that they may see. Or as Stephen for his enemies, Lord lay not this sin to their charge. Acts 7.60. Or as Christ for his murtherers, Luke 23.34. Father 〈◊〉〈◊〉 them, for they know not what they do. Yea, let you and I and all that suffer 〈◊〉〈◊〉 them send down water from our compassionate eyes, and weep for 〈◊〉〈◊〉 by whom we bleed: And well we may, for their case hath been our 〈◊〉〈◊〉 were by nature the seed of the serpent; if we are now changed to 〈◊〉〈◊〉 womans seed, whom may we thank for it? not our selves: God 〈…〉〈…〉 thing in us but enmity, 1 Cor. 15.10. Rom. 7.18, 25. And 〈…〉〈…〉 might have left us in that perishing condition (being bound to 〈…〉〈…〉 have chosen them; he hath of his free grace adopted us, and 〈◊〉〈◊〉 sent) left them: Whats the reason? surely no reason can be given▪ 〈…〉〈…〉 depth! Only this is sure, It is a mercy beyond all 〈…〉〈…〉