most prank up our selves and detract from God is the false Nor would their scoffing adversaries accuse the religious of this crime were they not stupidly blind or divelishly malicous for how can it be thought that they are pure in their own eyes when ministers or other faithfull Christians can hardly comfort them or perswade them of Gods favour whereas their prophane accusers snatch the comfort of every promise they heare as belonging to them and find nothing amisse in themselves as commonly they think best of themselves that have least cause yea how afraid are the one to approach unto the Lords Table by reason of their unworthines whereas the other cannot be kept from it though they are told from the word that they eate and drinke damnation to themselves as not dâ—cerning the Lords body nor once examining their owne hearts 1 Cor. 11. 27. 28. 29 30. Sect. 5. I confesse there are a generation whom the blind world suspects for religious that think too well of themselves whom the holy Ghost hath well painted out Pro. 30. 12. Isa 65. 5. Luke 18 9. they are as righteous as Christ himself they cannot sinne or be n Christ and then sin if you can they neede not â—ray nor repent God can see no sin in them nor be â—ngry with them c. namely your Antinomians â—ut farre be it from me to acknowledge them religious a people who will not allow the Law either to â—e a schoole-master unto Christ or for a rule â—o walk by yea if I speak for or spare to speak against these white devils let my words be underva ued and my errors aggravated for such take the â—eady way to plucke up all piety and the power of Religion by the rootes yea they shame Religion by professing it and make Gods truth suspected â—hough iâ— men were wise they would not accuse the sober for what drunken men do nor the wise for what fools do True they have a forme of Religion and a feâ—orish kind of zeal but hear them discourse and you shall soon see that an ignorant pride hath frighted them out of their wits and that they are a people whom Satan hath reserved for there last times and violently stirred up to disturbe the peace of our Church and to hinder that blessed reformation so much fought after and hoped for which nothing could hinder so much as errors on the right hand and Satans transforming himself into an Angel of light â— Cor. 11. 14. And so much to prove that the accused doe not in the least justifie themselves Now bring we their accusers to the tryall and you shall see it is far otherwise with them As Sect. 6. First How common is it with all that are in their naturaâ—l condition that are scoffers at Religion or that at any time use the name Puritan in â—â—risiâ—n to have all their thoughts yea and their words too taken up with other mens faults and their owne perfections Luk 18. 11. c. yea whatsoever their words and actions be they thanke God they have good hearts and mean aswell as the best and they have so strong a faith that they never doubted in all their lives yea it were pitty they should live if they did not beleeve in Christ and hope to be saved by him never considering how that perswasion only which followes sound humiliation is faith that which goes before it presumption for as Saint Ambrose speaks none can repent of sin but he that beleeves the pardon of sin nor none can beleeve his sins are pardoned except he hath repented No they have not the wit to know that as faith is wrought by Gods spirit so where it is wrought it brings forth the fruits of the Spirit mentioned Gal. 5. 22. whereas presumption as it is of the flesh so it brings forth the fruits of the flesh vers 19. But the better to know the purity of their hearts Aske them are you proud a good question to try whether a man be spiâ—â—tuall and his knowledge experimentall whether he be acquainted with his own heart c. they will answer proud no not they none are proud but fooles and they hate a proud man c. And yet it is pride only mixt with ignorance that makes the answer they condemn pride but it is with a greater pride Men that care only to seem Christians if they can get Gods livery on their backs and his name in theiâ— mouthes if they can keep their Church give an Almes bow their knee say their prayers pay their tithes and once a year receive the Sacrament not caring how corrupt hearts how filthy tongues how false hands they have they thinke themselves as compleat Christians as live and that they may out-face all reproofes when the truth is they are so far from being Christians that they have not made one step towards Christianity for the first step to Religion is to love Religion in another whereas these men generally hate scoff at and persecute the power of Religion wherever they perceive it And doth not God hate them so much more then pagans by how much they being pagans pretend themselves and might be excellent Christians But Sect. 7. Secondly Let a Minister come to any ignorant worldling and such are all that are not Religious and question withthem upon their death-beds about their estate or ask them how their soules fare and what peace they have What is their manner of answering especially if they have not been notorious offenders are they a whit troubled for sinne either originall or actuall or will they acknowledge themselves to be in a lost condition without Christ no their consciences are at quiet and they are at peace with themselves and all the world and they thank God no siâ—ne troubles them they have been no mâ—râ—herers no Adulterers no common drunkards neither have they been oppressours yea will such an one say I doe not know that I have wronged man woman or child I have been a Protestant and gone to Church all my dayes c. The middle sort of Christians so called have a notable way to delude their owne soules and to put of all reproofes and threatnings namely by comparing themselves with such as are worse then themselves counting none wicked but such as are notorious for wickednesse as for example because they are not so drunke as Nabal they thinke themselves sober because not so proud as Haman therefore they be humble because not so bloodily minded as Doeg therefore they are mercifull because not so trecherous as Judas therefore loyall because neither Gallowes nor pillory can take hold of them therefore they are honest and square dealers Nor can there be a more plausible deceit for as the swarthy compared with the Blackmore thinkes himselfe fair so civiâ—l men looking upon the prophane admire their owne holinesse But such should do well to mind what our Saviour â—aâ—â—h Matth. 5. Except your rightâ—ousnesse exceeds the rightâ—ousnesse of the Scribes and Pharisees ye shall
our Saviour Matth. 22. the Libertines Cyrenians Alexandrians Cilicians and Assians differ they never so much will joyne in dispute against Sâ—â—ven Act. 6 9. Herod neither loved the Jews nor the Jews Herod yet both are agreed to vex the Church Which is just our case if men had but wit to observe it a wicked man can agree with all that are wicked be they Papists Turks or Atheists prophans loose persons civil or moral men for all these agree in blindnesse and darknesse and they are all haile fellow well met but with sincere Christians and practizers of piety he can never agree the religious shall be sure of opposition because their light is contrary to his darknes and grace in the one is a secret disgrace to the other Sect. 2. Quest I confesse contrariety is cause enough of contention for different dispositions can never agree witnesse â—ain and Abel Isaac and Ismael Jacob and Esan there can be no amiâ—y where there is no sympathy yea though they be man and wife Parent and child yet if they be not alike they will not like Isa 5 20. 2 Cor. 6. 14 15. But in these times wherein are so many differences and opinions even touching the Protestant Religion how may one know who are in the right Answ First He that would know which is the truth must become spirituall for the Naturall man perceiveth not the things of the spirit of God but he that is spirituall understandeth all things 1 Cor. 2. 14. 15. Secondly He must resolve to practice what he knowes for if any will doe Gods will saith our Saviour he shall know the doctrine whether it be of God or no Job 7. 17. Psal 111. 10. Quest What speciall signes are there to direct the weake Answ That must needs be the truest Religion which is most reformed from mens traditions and comes neerest to the primative Church in the Apostles time and they are the best Christians who strive to imitate Christ and indevour to square their lives according to the rule of Gods word Quest So farre as I am able to judge none are so much cryed out upon and exclaymed against as they Answ And not without reason for if Christ hath once chosen them out of the world the world must needs hate them John 15 19. Neither can that be the true Religion which is nor every where spoken against Act. 28 22 It is the portion of all that will live godly in Christ Jesus to suff r persecution 2. Tim. 3. 12. yea to be hated of all men and Nations for his Names sake Matth 10. 22. and 24. 9 that is of all naturall men or the greatest part of men in all Countries and Nations for he that is born after the flâ—sh will be sure to persecute him that is borne after the spirâ—t Gal 4. 29. and it is quarrell enough to men of the world that we will no longer run with thet to the saâ—â— exâ—esse of ryot 1 Pet. 4. 4. Neither is Christ a signe to bâ— spoken against of many in Babilon or Assiria but of many in Israel Luk 2. 34. where all professe themselves to be Gods people Sect. 3. Quest But such as the world hates and persecutes for being religious are as opposite one to the other as Papists and Protestants Answ Not so for they differ one from another in nothing materiall at least not in the maine and fundamentall points of Religion but chiefly about discipline and things circumstantiall wherein each side strives according to the light they have received to come neerest to the forme which our Saviour Christ hath prescribed And this should be considered more then it is that honest and good men may differ in opinion not only in things triviall but in matters of greate moment provided they agree in the Fundamentall Articles of the Catholicque Faith and yet may and ought to continue brotherly love and communion as members of the same misticall body as many examples witnes both of the fathers and other eminent Christians as also our Saviours words who speaking of the fundamentall points penneth the league thus He that is not with us is against us Luke 11. 23. but of points not fundamentall thus He that is not against us is with us Luke 9. 50. I confesse in these last and worst times of which our Saviour foretold Matth 24 Love is waxed so cold and contention so hot vers 12. that it is a shame to see how even the best and holiest Christians differ in affection as they differ in judgement but this ought not so to be onely God permits the same for sundry reasons as 1 For the tryall and exercise of his children 2 That hypocrites may be discovered 3 That all obstinate sinners may be hardened Wherefore if we will be friends to our selves and the Gospel let us love all that professe Christ in sincerity and prefer as our heavenly Father doth the meanest beleever that feares God and makes Conscience of religious duties though in much weaknes before the most just and best accomplished formalist be his morall vertues never so rare and splendant alwaies provided they hold no opinions that raze the foundation And this is according to Gods estimation for the righteous that is the regenerate who are covered with Christs righteousnesse is more worthy then his neighbour Prov. 12. 26. therefore to be preferred And better is the poore that walketh in his uprightnesse then he that perverteth his wayes though he be rich Pro. 28. 6. With God it is not how rationall but how religious he respecteth a man nâ—t for his owne morall righteousnesse but for Châ—â—sts righteousnesse not for his grearnes but for his goodnes not for his birth but for his new birth not for his honour but for his holines whence godly Constâ—ntine rejoyced more in being the servant of Christ then in being Emperour of the whole world Sect. 4. Quest But many grievous things are laid to the charge of all Professors of Religion which makes me I know not what to think of them Answ Doe you know any evill by them if so suspect such but otherwise go not by report and that from the devils servants for then you will think meanly of all the Prophets Apostles and our Saviour Christ himself for they were slandered as much as any as the whole current of Scripture shewes Quest I can speak little of knowledge but they are accused of many things as first that they justifie themselves and are pure in their own eyes Answ I know this is laid to their charge but the truth is not they but their accusers viz Papists prophane ignorant and meer civill men Prelaticall Arminian scandalous and malignant ministers who are pleased either out of ignorance or mallice to call them puritans are guâ—â—ty thereof as I shall sufficiently prove if God permit First It is manifest that the accused are so farre from justifying themselves or being pure in their owne eyes that their thoughts are chiefly takâ—n up
glory And a strange thing it is saith Chrysostome that a Physitian a Shooe-maker a Taylor and generally every Artificer is ready and able to render a reason in defence of his profession and trade and yet many Christians even Parents and Masters and Magistrates cannot give an account of their religion Sect. 10. Sixtly They are so farr from being convinc'd of the sinfulnes of their ordinary evil thoughts wordâ— and actions though a very thought may be unpardonable as Simon Peter intimates to Simon Magus Acts 8. 22. that they thinke they doe well and deserve praise for the foulest sinne that can be committed namely for persecuting Christ in his members Witnesse Bishop Laud Wren their fellowes when they have beene examined Nor is this the case of a few but of all naturall men Nor of the meanest simplest or uncivillâ—st but principally of the greatest and wisest and learnedest Civilians and Moralists Yea who have beene so active and forwards as some hundreds of Preachers and Prelates in this land And not only with tongue persecution in rayling upon slandering and nick-naming all godly Christians and preachers even out of the pulpit and that in words of Scripture which shewes a reprobate judgement but even excommunicated arraigned imprisoned whipt beggered branded banished dismembred and in the end when all would not beate them off from Christ and from keeping a good conscience killed them Yea how many of these Bishops and Clergie men have been the incendiaries of this bloody and worse then salvage war in all the three Kingdomes meerly out of a mortall hatred and enmitie which they beare against zealous Christians their sincerity and the power of religion In which they but fulfill those words of our Saviour Luke 21. They shall put you out of the Sinagogues persecute you imprison you and kill you for my names sake vers 12. and in all thinks that they doe God good service John 16. 2. So far are they from thinking the worst of murthers a sin And no wonder when St. Paul tells you that it was his very case so long as he was in his naturall condition Acts 26. 9. and 1 Tim. 1. 13. Sect. 11. Seventhly So far are naturall men from seeing their sinnes or desiring to see them that if a Minister in discharging his duty shall but deale plainly with them in laying open their sinnes and declaring the judgements of God due unto the same powerfully applying it to their consciences they will persecute him for it even to the death as the Jewes served our Saviour John 7. 7. and all the Prophets before him and Apostles after him Pro. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes 2. 16. Acts 4 17. 18. and 7. 27. and 19. 28. 1 Kings 22. 8. John 3. 19. 20 21. And so you have it proved that all naturall men justifie themselves more or less and thinke they are pure and without sin But heare the reasons of this their miserable mistake and you will the lesse wonder at it Sect. 12. In the word of God I find 7. reasons thereof 4. Negative 3. Affirmative The reasons Negative are these 1. The deceitfulnesse of their hearts 2. They are unregenerate 3. they want the eye of faith 4. They are not vers d in the Scriptures nor have they the spirit to convince them of sinne The affirmative reasons are these 1. Sinne 2. God in judgement 3. Satan further blinds them that they cannot see their finfulnesse Only observe by the way that the foure first reasons are applyable to all naturall men even the civillest and wisest of them the 3 last pertain chiefly to the obstinate and superlative in sinne in whom this ignorance and blindnesse is much increased for there are Three de grees of ignorance 1. Naturall which is the effect of Originall Sinne. 2. Adventitious which is accompanied with actuall Sinne 3. Habituall which arises from the excesse of Sinne. But least in handling all of theâ— I should tyre my Reader I will in a few words give you the sum of all Are they unregenerate as none can deny then there is a mighty and vast difference between naturall men and the regenerate in many particulars I le give you an instance or two well worth your observing Naturall men in Scripture for I will lay downe their severall Characters in the very expressions of the Holy Ghost are said to have Vncircumcised hearts Jer. 9. 26. Rom. 2. 29 Grosse hearts Mat. 13. 15. Brawny hearts Isay 6. 10. Fatt hearts Acts 28. 27. Hearts without feeling Eph. 4. 18. 19. Foolish hearts Rom. 1. 21. Blâ—nd and darke hearts Rom. 1. 21 Beasts hearts Dan. 4. 16. Jer. 51. 17. Dead hearts 1 Sam. 25. 37. No hearts Hosea 7. 11. Evill and wicked hearts Gen. 6. 5. and 18. 21. Vncle ane hearts Ezek. 14. Impure hearts James 4. 8 Hearts Slow to beleeve Luke 24. 25. That cannot repent Rom 2. Fained hearts Jer. 3. 10. Pro. 11 20. False hearts Jer. 5. 23. Deceitful hearts Jer. 17. 9. Devided hearts Hosea 10. 2. Double hearts 1 Chron. 12. 33. Psal 12. 2. A heare and a heart Jer. 32. Proude hearts Deut. 17. Froward hearts Pro. 11. 20. Stubborne hearts Hosea 13. 6. Obstinate hearts Jer. 52. Hard hearts Exod. 9. 12. And Stony hearâ—s Ezek. 11. 19. Whereof not a few by custome in sinne harden their owne hearts Deut. 15 7. Heb. 3. 8. Pro. 28. 14. Yea make them as hard as an Adamant Zach. 7. 12. Least they should heare the Law and be converted by â—he Gospel Isay 6. 10. where upon God in judgement hardens them Exod. 7. 3. 22. and 10. 20. and 14. 8. so making them more hard and brawny Isay 6. 10. John 12. 40. Whereas on the contrary God circumciseth the hearts of his children that beleeve in him and of stony hearts makes them fleshie and soft Ezek. 11. 19. Rom. 2. 29. Yea taketh away the stony hearts out of their bodies and givâ—th them new hearts Ezek 36. 26 even puâ—ting a new spirit into them Ezek. 11 19. Besides he so farther softens them that they become like mâ—lling wax Psal 22. 14. then opâ—ns them to heare and receive his word Acts 16. 14. 1 Sam. 10. 26. Yea he washâ—th them from wickednes Jer. 4. 14. cleanseth them Psal 73. 13. purifies them by faith Acts 15. 9 â—nd sheds his love abroad in their hearts by the Holy Ghost Rom. 5. 5. And having thus prepared them he writâ—â— his law in their hearts Jer. 31. 33. Heb. 8. 10. and 10. 16. And put s in them such a filiall feare of his name that they shall never depart from him Jer. 32. 40 Whence they are said by the Holy Ghost to bee pricked in their hearts Acts 2. 37. To set and apply their hearts to understand his precepts Pro. 2. 2. Dan. 10. And to seeke him with their whole hearts Psal 119. To have perceiving hearts Deut. 29. 4 To lay up his word in their hearts Psal 119. 11. Yea to have
thy braiâ—es thy soule but the noyse and opâ—râ—tion of â—hâ— wind doe prove it The panting of the hearâ— doth expresse it the thoughts and imaginâ—tions of the brâ—iâ—â— does declare it and life sencâ— and motion shewes that thou hast a soule in thee And so much of the first particular Sect. 22. 2. Secondly nor do they determin of any ones finall estate be he never so wicked Well may some sensuall â—gnoramous or enemie to Religion who hath no more skill in Scripture then a beast hath in musicke doe 〈◊〉 calling others that are lesse civill or more vicious â—hâ—n himâ—elfe râ—probates But I never heard a knowing â—hâ—â—sâ—ian use the Phraise in such a sence of any 〈◊〉 person Secondly 〈…〉 professor of Religion answer a â—câ—â—â—ing 〈◊〉 that sets â—is wiâ— and learning upon the â—â—nters to argue against the tâ—uth and floute at 〈◊〉 that he sâ—â—mes to be of a reprobate judgemâ—nt in calling good evill and evill good Isay 5. 20. Or othâ—â—s that oppose and persecute the truth that they â—re â—or the present in a reprobate condition which may be affirmed of all the Elect before their câ—nvâ—rsiâ—n â—t being a true rule whosoever is coâ—vâ—rted shall be saved but all that shall bâ— sâ—veâ— are not converted Or lastly they may happen to tâ—ll such as are ignorant of the principles of Religion or such as are meerely civiâ—l that they are yet in their naturall condition and enemies to God And that they are no way fit to â—ye before they are able to yâ—eld a râ—ason of the hope that is in them and can prove a manifest change in themselves which is a truth undeniable for except wee be borne againe we can never enter into the Kingdome of God John 1. 13. and 3. 3. 6. 1 Pet. 1. 23. Rom. 8. 13. 1 Cor. 15. 50. Gal. 6. 8. 1 John 2. 29. and 3. 9. and 5. 4. 5. 19. Yea these are not only truths but â—uch profitable truths and wholesome Items such faithfull friendly and soule saving offices that had they eyes to see it and hearts to make use of it they would more love us for this our love and faithfullnesse then Jonathan did David for his fortitude And heartily blesse God that ever they met with such plaine dealing people I know and that by experience our eâ—emies are either so ignorant that they cannot distinguish betweene these expressions and the former Or so malicious that upon all occasions they will wrest our meaning so as may make most to our reproach I know also that it is a dayly slander cast upon thâ— religious and beleeved through a combination and â—onfederacâ—â— of their envie and ignorancâ— that we doe judge them reprobates damn them to the very piâ— of Hell And that we are like those passionâ—te spirits Luke 9. 54. 55. who seeing the Samaritanes lessâ— couâ—tious to our Saviour then they expected would have fire from Heaven in all hast to consume them But it iâ— altogether false and they who have thus affirmed are bound to repent of it For first we thinke lesse â—â—ale more â—â—arity and discretion faâ— better and doe acknowledge that his detestation is too deep who will burne his linnen because t is soulâ— Secondly there is so little truth in the other pâ—râ— of this calumny that I could never yet heare of â—ne â—aâ— that being a professor of religioâ— or any whit verst in the Scripture durst in the least measure undertake to determine of any ones finâ—lle estate Yea take one that is the moâ—â— rashly sensorious and ridged the most strict or indiscreet Novice in Christianity that ever was And he will confesse that what the most vile are he haâ—h been and what himselfe is the other may be before to morrow As who can be acquainted with the histories of David Solomâ—◠〈◊〉 Peter Paul Mary Magdalen the Tâ—iâ—fâ— c. And not acknowledge that the streames of â—â—ue â—â—pâ—ntance flâ—wing from Faith in Christ wilâ— wâ—sh cleane aâ—d quâ—te remove the foulest sinnes wâ—â—thâ—â— Thâ—ft wâ—o â—edâ—me pride murther persecuâ—ion of the â—â—uth sâ—râ—â—ry idolatry and the like Yea they know from the word that even the sinne against â—he holy Ghost were not unpardonable if the partie could but repent And that Gods mercy is often such that where sinne most abounds there grace may as much abound As in St. Paul Mary Magdalen c. Luther was a Monkâ— St. Austin a Maniâ—hee Yea one fright changed Saâ—l a bloody persâ—cuter into Paul a most famous Preacher And not seldome doe they prove the rarest Christians who have longest continued in Satans service that they may with double industry redeeme the time they have lost and the evill they have committed As it is oâ—ten observable in Scripture that the children of women long barren proved most famous and excellent As Sara brought forth Isaac Rachel Joseph Hannah Samuel Manoa Sampson and Elizabeth John the baptist Not that any should presume to sinne or continue in sin that grace may abound For we read not of a pardon for such a sinne Briefly to shut up and stop the mouth of this slander Let the malicious know that as it is with trees whereof some are fruitfull in the beginning of Summer some a little after some iu the midst and some at the latter end thereof So it is with Gods Elect and only they are counted barren and unfruitfull by us which beare no fruit at all neither in beginning middle or end Or as it fares with women that are a long time barren who notwithstanding may afterward prove fruitfull and happie in child bearing Though I could say more to make thee ashamed for so slandering the servants of God if it were profitable for thee to heare it But I feare least when I have rescued them thou shouldest cut thy owne throat with the same weapon And yet I know no warrant I have to bawke any particle of divine truth Wherefore heare it and in case it doe prove thy bane thanke thy selfe I am guiltlâ—sse The case is this Thou thinkest we judge every notorious sinner or malicious Persecuter a very reprobate though he be but in the midst of his way But this is so far from truth that we can call God to witnesse we dare not pronounce definitive sentence upon the wickedest man aliâ—e though we even see his departure to be never so suddaine or desparate knowing that the mercy of God may come between the bridge and the brooke betwixt the knife and the throat And that repentance may be suggested to the heart in a moment in that very instant But this only may be there is no promise for it Many threatnings against it like that Proverbs 1. 24. to 32. little likely hood of it And certainly such an one leaves behind him to his friends but small hope and comfort of his salvation And so much of the second particular Sect. 23. 3. Thirdly Neither can it be proved that any one of them dares judge the worse of another for what he hath
censure our fearing of God then their own blaspheming him and hold it a more haious crime for us to be sober then for themselves to be Drunk You may thinke it a bigg word for want of acquaintance with such But Drunkards and swearers know I speak truth And I the more confidently beleeve my own ears when I consider the Sodomites quarrell with Lot and many the like in scripture As how did the passion of Anger rob Haman of his reason when hee thought Mordicaies not bowing the knee to him a more hainous offence then his own murthering of thousands And Jezabels who thought it a greater sin in Eliah to kill Baals priests then in her selfe to slay all the Prophets of the Lord. But no wonder for as the Eye onely lookes to things without And as they that are vertiginus think all things turne round all err when the errour is only in their own brains so fares it with sensuall men transported by passion and given up to their lusts They put their own faults in that part of the Wallet which is behind them but ours in the other part or end which is before them Indeed self examination would make their judgements more charitable Sect. 63. 13. Thirteenthly The persons censuring and censured are as contrary in their natures as are Heaven and Hell Light and Darknesse God and the Divel the one being Satans seed and born after the Flesh the other being Christs members and born after the spirit John 3. 8. to 15. And this makes the one hate what the other loves A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Proverb 29. 27. even ouâ— wayes which God commands us to walk in as well as our persons are abomination to them Yea wee see by experience that there is a cursed Zeal in these men to maligne the Good Zeale of all men And that usually they are pleased best with that which angers God most No marvell then if they censure such as he loves best Sect. 64. 14. Fourteenthly They delight in censuring uâ— because Satan who is their God 2 Cor 4 4. and their Prince Iohn 14 30. and works in them his pleasure Ephes 2. 2. 2 Timo. 2. 26. is ever prompting them thereunto Acts 5 3. Rev. 12. 10. For it is Satan that speaks in and by them as once hee did by the Serpent It is his mind in their mouth his heart in their lips Matth. 16. 23. And they being his Sons Servants and Subjects thirst to do him what honour and service they can Nor can they pleasure him more it being the hopefullest way to discourage men in the way to Heaven quench the good motions of Gods spirit kill the buds and beginnings of grace draw them backe to the World and so by consequence damne their soules that can be to see that whatsoever they doe or speake base constructions are made thereof Whereas if they medled not with repentance nor troubled themselves about religion the world noâ— the divel would not meddle with them nor once trouble or molest them Besides their censures and false aspersions cause jealousies where there are none increaseth those that are mightily disables some from discerning the truth and much hinders others from beleeving it Sect. 65. 15. Fifteenthly Zoylus like they censure and speak evill of us because they cannot otherwise hurt us They dare not smite us on the mouth as the High priest served Paul therefore they smite us with the mouth as Zedekiah the false prophet served Michayah which is as bad or worse For deal they not with the godly as the daughters of Heth did by Rebecca Gen. 27. who made her weary of her life and forced her to cry out in the bitternesse of her soule What availeth it me to live verse 46. In which they imitate their Father the Divel who when his hands are bound vomits out a flood of reproches with his tongue Rev. 12. 15. I confesse they were wont Maximinus like to speake evil of us that so they might persecute us with the more shew of reason accuse us to the Prelats as the Jewes did Paul to Agrippa charging us w th many things but proving nothing neither could they well undo us if first they did not falsely accuse us as it fared with Jezabel touching Naboth and the wife of Potiphar touching Joseph Though a little information would serve for malice regards not how true any accusation is but how spitefull And these prelats were so farre from discerning or desiring to discern truth from slander that to the griefe of many good hearts no musick could be so sweet to their ears as to heare well of themselves ill of the religious And they were as ready to yeeld their aid as the other to ask it being men of the High priests humor who seeing none offer themselves set on work certain vile persons to accuse Christ of hainous evils that so thev might crucyfie him by a Law Yea our reverend Bishops and their bandogs dealt with a poor Minister or Christian just as the souldiers did by our Saviour First blind him then strike him and last ask him who was it that smote thee and hee might answer the best of the three It was thou O mine Enemy thou wast an Achittophel in the one a Doeg in the other a Belial in both Sect. 66. 16. Sixteenthly They censure and in censuring slander us that they may incite and stirre up others to do the like Resembling those ancient enemies of the Gospel who clad the Martyrs in the skins oâ— wild Beasts to animate the Dogges to teare them It is the nature of ignorant and ill bred people who walk after the flesh in the lust of uncleanesse whom St. Peter calls bruit beasts led with sensuality and made to be taken and destroyed to speak evil of the things which they understand not 2 Pet. 2. 12. And what one does is a Law to the rest As if one in their company but mentions the word Puritan or tells them how scrupulous and precise such an one is all the rest will strive who shall bee forwardest in spitting out his spleen against all the Godly As what a number of sharp and deadly Arrows will each of them shoote both at the good and goodnes Nor are they so satisfied but every one runs away with the cry and barks out the tearm against every honest man he meets whence it is that wee are censured and laught to scorne by the greatest number that we are made the common Butt of every ones malice and the subject of all their discourse Which yet is no disparagement to us for these are a generation of men that for matter of religion can scarcely discerne between their right hand and their left as it fared with those sixscore thousand Ninevites Jonah 4. 11 I might heap up instances to prove how strongly and strangely example prevailes to the committing of evill with