an effect of frenzy not of hope 2 Since we can expect no peace fâ—om the Serpents seede let as many as are of the womans seede and of Christs side â—nanimously hold together It is hard to say whither Bazil and Eusebius who perceiving the Arrians to improve a difference between them to the prejudice of the Orthodox soone reconciled 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 Lutheronisme The case of too many in our dayes that thinke they love Christ fervently though wee may justly suspect the contrary by their being so busie and hot against the Reformation established 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 somâ— 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 Atheists and Papists As let but two Mastifes 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 determine 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 3 If the Lord have put this Enmity betweene us and the wicked Here is warrant in opposing comfort in suffering 4 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 Enemies and is not that God wee fight for able enough to vindicate all our wrongs SECT 8. Quest. What occasioned the Lord to proclaime this enmity Ans. Adams siâ—ne in eating the forbidden fruite aâ—d Sathans malice in moving and seducing him thereunto was the meritorious cause the originall of this discord is from originall sin Quest. What was the finall cause or end why God proclaimed it Ans. His end was threefold in regard of himselfe the wicked and the godly 1 In regard of himselfe his principal â—nd was his owne glory which should aâ—ise from the manifestation or admirable composition of his justice mercy holinesse wisdome power and providence herein 2 In regard of Sathan and wicked menâ— that hee might for the present punish one sinne with another and in the end take due vengeance on them in their greater condemnation and finall Ruine 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 â—ight of their evills pasâ— and made repent of them and prevented from siâ—ning for the time to come and lastly to keep them in continuall exercise that so they might walke on in the way of holiness which will bring them to eternall happiness and not to be condemned with the world SECT 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 felloâ— 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. By considering how the case stood at this time with Adam and al his posterity being condemned persons every moment expecting and waiting for that direfull sentence to be executed and inflicted upon them which God before had threatned in case they should transgress his Royall command Gen. 2.17 namely the sentâ—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 Heaven should be thorny and troublesome To which end he mixed with the sweet promise of Salvation the bitter Ingredient 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 2 It will appeare if we distinguish the ends of God Sathan and wicked men To which purpose I will instance in our Saviours example Iudas delivered him to death for gaine the Iewes for Envy Pilate 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 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 Righteous 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 Woman 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 corruption he doth not with hold the occasion 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 disposition 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 treachery of Iudas not only to the praise of his Justice Mercy c. but to the good of all beleevers so he turnes this Enmity of Sathan and wicked men to his Childrens great advantage and his own glory And hereupon is that distinction of adversities as they come from Sathan they are usually called temptations as they come from men
in Gods account is persecution 165 The woful reward of persecuting Christs members 64 77 206 But they blesse themselves and think to speed as well as the best 208 Why persecuters are not alwayes punished here 207 Look hatred They cry up practise to cry down preaching 170 The preaching of some Ministers the cause of hatred and persecution 140 Prejudice blindes them 65 No reclaiming such as are forestalled with prejudice 7 Prejudice how to have it cured and our judgements cleared 8. Ad. Ff. The Prelates more râ—ady to yeeld their aide then the rabble to ask it 74 Wicked men all in extreames and either presume or dispaire 223. Look faith They are prone to imprison us 111 Not for any crime 112 But to prevent further dispute ib. And for other the like reasons 113 Good men will hold their profession though they lose their lives 161 Common Protestants can be of any religion 154 R. They rejoyce at our supposed evill estate 58 But most if they see us sin 59 Religion most opposed by formall professors 9 Most men can be of any religion which shews they are truly of none 234 They think to adde to their own reputation by detracting from others 104 They revile and raile on the godly 80 They so hate righteousnesse that they will hate men for it 75 S. Satan speakes in and by scoffers but they know it not of which many examples Ad. L Satan more servants here than God Ad. X Satan prevailes most by desception of our reason Ad. R. Satan desires no more than to be heard speak Ad. S. Hee will put a faire collour upon the fowlest sin and make the best action odious Ad. T He hath perswaded millions that they do well in persecuting the Saints Ad. V If Satan shewed the book with the baite his kingdome would not be so populous Ad. X Scandalous lives of some Professors one cause of hatred and persecution 240 Wicked men use to flout and scoffe at the Religious 75 Even for their zeale purity and holines 124 They would scoffe us out of our faith 159 And would effect the same did not God support us 160 Millions beaten off from being religious by their scoffes and reproaches 3 Some will better abide a stake then others a scoffe 164 Scoffing counted no sin and yet worse than all its fellows Ad. O. P The great evill that scoffers doe Ad. I. K All scoffers as bad as Cain Ishmael c. Ad. C They are Satans servants Ad. I The reason why all are not beaten off from goodnesse by their scoffes Ad. F f To be scoft out of our goodnesse how ridiculous 162 The character of a malicious scoffer 149 No greater argument of a foule soule 77 They scoffe at us God laughs at them 76 Good counsell for scoffers 237 SeparatioÌ„ a main cause of persecution 240 Flocking after Sermons another cause ib. Satan and sin doe besot the wicked 220 They use to slander the godly 83 They traduce whom they cannot sedâ—ce 65 Slanderers do satan the best service 84 Great wits not apter to raise slanders then others to beleeve them 85 A slander once raised never dies ib. At least it leaves the scar of suspicion ib. Wise men wil examin before they believe 86 Their policy in slandering us 87 They slander us out of policy 147 Slanders both make and increase jealousies disable us from discerning the truth 84 Their matchles malice in slandering us 73 It is satan that speakes in and by the slanderer 78 A slander is the devils heart in their lips 83 Singularity our great and grievous crime 152 They use to smite the godly and confute them with fists 114 Their arguments are al steele and iron ib. Because the Law bindes their hands they smite with their tongues 80 How satan playes the Sophister 158 They speak evill of us because they cannot do evill to us 81 They think not as they speak 146 Satan gets more by subtlety than by violence 63 Suffering our Saviour suffered 22 severall wayes from ungodly men 121 Let none look to fare better than Christ. 126 What a multitude have lost their lives for professing Christ 42 Comfort for such as suffer 126 God will assist such as suffer for him 22 T. They are wont to carry tales of us to the Rulers 67 How to hear the talebearer 70 No musick so sweet as to hear well of themselves ill of the Religious 71 The tale-bearers End ib. The Theefe most forward to cry stop theef 87 They use to threaten the godly 93 Speaking of truth a main cause of hatred and persecution 239 Wicked men fly the light 101 They use to withstand and contrary the truth by us delivered 100 V. They will undermine us in talk that they may betray us 95 Their cunning in this case ib. And dissimulation 96 They have borrowed this craft from Satan who sets them on worke ib. Beware we trust them not 97 W. A War proclaimed between the wicked and the godly 15 The time when 28 Warning No expecting a voyce from heavâ—n as Saul had Ad. C And yet if they should it would not do Ad. D They are forced to give us warning that we may prevent them 94 All wicked men are the serpents seed 16 We cannot anger them worse then to doe well 137 Wicked beholding to the godly for their lives 174 How strangely they gull themselves 150 Many that have a depth of knowledge are not soule wise 181 Examples of many wise in the worlds esteem yet fools in Gods account 182 With God the greatest sinner is the greatest foole and he most wise that is most religious 182 God regards not braine-knowledge except it seaze upon the heart also 183 Rightly a manknows no more then he practiseth 184 Saving knowledge or wisdom described 185. That the meanest beleever knows more then the profoundest clark 186 In what sense the word calls worldly men wise men 187 Strong braines too wise to be saved 102 Vengeance makes wise whom sin makes foolish 213 They that would have this tallent must resolve to improve it 194 The way to obtain true wisdome ib. Instruction from the premises 195. First for all naturall men ibid. Secondly for such as speak evill of the way of truth 196. Thirdly for Gods people 198. A Fourth Vse 199. A Fifth 200. A Sixt 200. A Seventh Vse 201 Look more in knowledge in ignorance What is meant by the woman and her seed 17 Their words are to be slighted 82 If we cannot concoct ill words we would never indure blows 162 They will cavill against the very word of God and oppose the Messengers 101 Z. They are zealous against all that are zealous 76 They perâ—ecute us out of zeale Ad. Cc Which is the case of all morrall men Ad. ib. THE CAVSE CVRE OF Ignorance Error Enmity Atheisme Prophaness c. SECT I. Question HOw is it that the practice of Christianity is every where spoken against under the name of Schisme
of his word So that all the difference between them and very infidels is only this the one are infidels in their hearts the other are infidels in their lives as Augustine pithily And what 's the reason they curse us but this They are the Devils best schollers and of his highest Forme the language of Hell is so familiar unto them that they speake not a word of our Countrey language And indeed how should they speake the language of Canaan to whom blasphemy is become the mother tongue Secondly they curse us because they cannot be suffered to kill us for in heart and Gods account they are no better then murtherers nor will it bee any rare thing at the day of Judgement 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 treacherous 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 Neither is it any sinne we commit or offence wee give them that they Curse us Who could have lesse deserved 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 passenger That head deserved to be tonguelesse that body to be headlesse that thus blasphemed an Innocent though hee had beene lesse then the Lords Anoynted Againe 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 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 blessing shall doe us good while their curses hurt none but themselves for what saith the Holy Ghost in the same Psalme speaking of the desperately wicked whose brand is that they love cursing The words are these As he loved cursing so shall it come unto him and as he loved not blessing so shall it be 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 indeed Who should goe to Hell if cursers 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 religious 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 against 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 Almighty Neither are their words more swelling 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 However it is well for the innocent 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 Children 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 Prophets with their enemies greatest secrecy but now they need no other meanes of rescue then their own lips And it is a mercy deserving thanks from God that the lightning of anger 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 other cases our best way will bee to stand it out for many a foe hath spoken bravely who in the push hath made more use of his heels then of his hands their threats being but like a boyes squib that onely flashes and cracks and stinks but is nothing SECT 36. 11. IT is their manner by subtlety to undermine the godly in talke that they may betray them as Saul caused his servants to undermine David by flattery thereby to worke his confusion 1 Sam. 18.17 And againe verse 21.25 thus those false Prophets and other enemies of the truth undermined Ieremiah seeking every way to destroy him Ier. 18.18 to the end of the Chap. And thus certaine of
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 only 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 obedience humility c. He the best Arithmetician 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 But 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 communion of Saints means he knows not what it is to have a certaine and experimentall 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 simplest beleever SECT 63. Object BUt the Word of God in divers places calls worldly men wise men yea ascribes the greatest wisdome and knowledge to the wicked Answ. It s 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 preaching because the wicked esteem preaching 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. But to make it more plain that no naturall 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 practicall experimentall and saving knowledge in the heart which keepes a man from every evill way Prov. 2.12 peculiar to the godly alone Ephes. 4.8 and 5.8 The naturall man saith Paul perceiveth not the things of the Spirit of God for they are foolishnesse unto him but the spirituall 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 whereas the regenerate are called Children of the light and of the day 1 Thâ—ss 5.4 5. Luke 1.79 Which comparison is very emphaticall 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 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 discerned how should they discern them that have not the Spirit For as no man can see the Sun but by the light of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor. 12.8 Mat. 16.17 To know the mysteries of the kingdome of heaven wee must have hearts eyes and eares sanctified from above Deut. 29.2 3 4. Psal. 111.10 Luk. 24.45 Iohn 15.15 Rom 8.14 15. Neither is spiritual and â—â—avenly wisdome the fruit of time and study as the naturall is It is not eloquence nor Logicall demonstrations that can make us capable of it We cannot attaine to supernaturall 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. 2 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 children the godly and such as hee knows wil improve their knowledge to his glory The servant saith Christ meaning the ungodly man knoweth not his masters will but I have called you friends speaking to his Apostles and in them to all that are converted for all things that I have heard of my Father have I made knowne unto you John 15.15 Surely saith Solomon to a man that is good in his sight God giveth wisdome and knowledge Eccles. 2.26 Intimating that he doth not so to the evill man The Wise that is the godly saith Daniel shall understand but none of the wicked shall have understanding Dan. 12.10 A scorner seeketh wisdome and findeth it not but knowledge is easie to him that wil understand Pro. 14.6 that is to him that will be bettered by his understanding Wicked 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 understanding saith David Psal. 111.10 the rest have an ill understanding and a vain an understanding like that of the Scribes and Pharisees which was enough to condemn them but not to save them Such as are delivered up to councells and brought before Rulers and Kings in defence of the Gospell are straitly charged by our Saviour neither to premeditate or take thought before hand how or what to answer because the holy Ghost shall teach them in that
as the precisest and so did those Iews Iohn 5. which persecuted Iesus and sought to slay him thinke they beleeved 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 neither beleeve the Old Testament nor the New For did they beleeve that the godly are unto God as the Signet upon his right hand Jer. 22.24 Zach. 2.24 Yea as the Apple of his owne eye Zach. 2.8 and that whatsoever wrongs and contumelies 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 More 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 about 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 deceitfully 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 Elisha they durst not nick-name the religious as they doe Indeed God doth not alwaies 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 devoured of dogges Or as it did with Nightiâ—gall parson of Crondall in Kent who was strook dead in the Pulpit while he was belching out his spleen against 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 Oxford 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 promise of a generall judgement should bee called in question But alasse they are so farre from beleeving whaâ— God threatens in his word against these sinnes that they blesse themselves in their hearts saying we shall have peace we shall speed as well as the best although we walke according to the stubburnnesse of our own wills so adding drunkennesse to thirst Deut. 29.19 Yea they preferre their condition before other mens who are so abstemious and make Conscience of their wayes even thinking that their God deceiveth them with needlesse feares and scruples as once Rabshekab would have perswaded the Iewes touching their trust and considenec 2 Kings 18.22 25 30 32 33 35. Yea how â—'st possible that any wicked 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 swearer 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 reprove 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 themselves over to the Devill Againe did they beleeve that neither fornicacors nor Idolaters nor adulterers nor theeves nor murtherers nor drunkards nor swearers nor raylours nor lyers nor covetous persons nor extortioners nor unbelevers nor no unrighteous men shall inherit the Kingdom of Heaven but shall have their part in that lake which burneth with fire and brimstone which is the second death 1 Cor. 6 9 10. Revel 21.8 they durst not continue in the practice of these sinnes without feare or remorse or care of amendment Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees 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 principall care how to be saved But 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 transgresse 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 inviâ—ble GOD and the Halter more than Hell naturall men being like beasts that are more sensible of the flash of powder than of the Bullet the World would be over-runne with outrage Whereas now even the worst of the Serpents seed by reason of Authority are kept in a meane between Devils 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 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 unsâ—ene because it is unpunished according to that in the Psalmes The wicked thinketh there is no Goâ— 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 Extremity of distresse will send the prophanest to God as the drowning man stretcheth out his hand to that bough which he contemned whiles he stood safe on shore Even Sardanapalus who for all his 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 At 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 oppugned in wantonnesse And not seldome are the most lethargized consciences so awakened ere they goe to Hell that Spira-like they depart desolate and desperate in and into hellish horrors Prosperity doth so tympanize mens soules and entranse them from themselves that they forget they had a Maker Who is God saith Pharoah There is no God saith Nebuchadnezar What God can deliver out of my hand saith Rabshakeh I am God saies Alexander But Nebuchadnezer found there was a God Pharaoh found what that God was Rabshakeh found to his cost that there was an Almighty God able to deliver in the Valleys as well as on the hills Alexander found hee was not as hee supposed and confest that hee knew himselfe mortall by two things viz. Sleepe and Lust. And so it shall fare with these in the end They that would stultizare 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 there are none in hell A Pope of Rome being on his death bed said Now comes three things to tryall 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 coâ—ld touch him for the present he should answer it at the day of judgement replyed Nay If I may stay so long ere I come to it 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 Circumcision 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 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 infidelity so the most grounded Atheisme is mixed with some degree either of beleife or doubting What saith David 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 peremptorily he would fain have it so he cannot beleive it so it is an opinioÌ„ 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 Atheist 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 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 backwardest Yea if they had as many Provinces as Ahasuerus had they would give an hundred and six and twenty of them to bee sure of it The consciences even of wicked men can never bee so charmed or over-ruled either by arguments or the temptations of Sathan that they can let goe the sense of a God-head We are all borne Idolaters and chuse rather to adore the Sunne the Moone yea the meanest of all creatures rather than not acknowledge a Deity You may sooner get a Conscience to beleeve all the fables in the Popish legend or Turkish Alcaroâ— than that this universall frame is without a minde Prima est haec ultio quod se Iudice nemo nocens absolvitur So that to say truely they doe not and yet they do beleive there is a God and a Hell for when they admit conscience into their councell they doe beleeve but because they would rather not beleeve it they stifle Conscience stop their owne eares and flatter their hearts with the contrary opinion Like as it fared with the Philistims of Ashdod 1 Sam. 6. who when they had stood