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
as their hearts Well for the innocent that the wicked cannot keep their own councell They are forced to give us warning that wee may prevent them 15. They will undermine us in talke that they may betray us Their cunning in this case And dissimulation They have borrowed this craft from Satan who sets them on worke Bâ—ware we trust them not 16 They manifest their enmitie against the religious by their gestuâ—e As the tongue speaketh to the ear so the gesture speaketh to the eye 17 They will withstand and contrary the truth by us delivered They will cavill against the very word and oppose the messengers They fly the light A powerfull Minister most opposed Strong braines too wise to be saved An humble man will never be an hereâ—ique Nor will they be appeased They will hate us because they have hurt us They neither hear him themselves nor suffer others They adde to their own reputation by detâ—acting from others 18 They combine together and lay devilish plots to destroy the godly The manner of their consultations They will easily finde occasion For our serving of God shall be sufficient Or saving of soules They com not to be caught by a Minister but to catch him But are taken in the snare they spread for others 19 They are proane to imprison the godly Not for any crime But to prevent further dispute And other the like reasons 20 Their usuall way of confuting is with fists Their Arguments are all steel and iron 21 They will hurt maime the godly Their malice makes them like beasts or â—â—ocks 22 usuall with them to murther the Saints Instead of arguments they take up armes They are savage and bloody Of which five reasons 1 Reasoâ— 2 Reason 3 Reason 4 Reason 5 Reason Our Saviour suffered two twenty wayes of ungodly men 4 Mental Properties 11 verball Properties 7 Actuall Properties It was for his zaale purity and holinesse Severall uses of their enmity 1 Use. 2 Use. To informe us whether we be children of the devill or members of Christ. Comfort for such as suffer 3 Use. Let non look to fare better than Christ. 11 Causeâ— 1 The contrariety of their natures All true beleevers the children of God All natural men children of the Devill Impossible the good and bad should agree Naturall men can agree with any so they be not Religious Yea differ they in other thngs they will joyne against the Godly Many Wives Children and Servants hated for being religious Hatred foâ— religion the most bitter and implacable agreement in some points does but advance hatred the more We cannot anger them worse then to doe wel Wherein this contrariety consists They differ in their judgements 1 Touching Wisdome 2 Touching happinesse 3 touching fortitude 4 touching sin 5 touching holinesse Secondly they differ in their passions affections Thirdly they differ in their practice Wicked men persecute the godly for being better then they Of which many examples The same applyed Where Christ comes ther will be opposition Nothing more contemned then goodnesse Would we accompany them in evill their malice would cease We may appeale to themâ—elves who are the honester men They think not as they speak They asperse us out of policy To tax all for the faults of a few is only the art of a fool Most mâ—n fooles and beasts The Character of a malicious scoffer How strangely wicked men gull themselves Some of theâ— excuses Singularity our great and grevious crime To obey God rather than men great disorders Common protestants can be of any religion Yet none think better of them selves How Satan playes the Sâ—phister Discresion eates up devotion Goodmen may differ in many things yet agree in the main A vast difference between another discipline and another Doctrine That indifferent to one that is not so to another â—o be scrupulous 〈◊〉 ill signe In cases of a doubtfull nature we should take the surest side they woulâ—â—â—our us ouâ— of our faith And effect the same did not God support us To be a Christian requires fortitude Good men will hold their profession though they lose their lives If we cannot concoct evill words we would nevâ—r endure blowes To be scoft out of our goodnesse how rediculous The most will doe as he most to Satan gets more by subtilty than by violence Some will better abide a stake than others a mock Tongue-taunts in Gâ—ds account is perâ—ecution None but the desperately wicked wil malice an other for goodnesse 4 They are wroth with us becuâ—se we fare better then they Of which many examples The good mans honour the envious mans torment Application first to unhollowed Ministers They cry up practise to cry down preaching This sore will not endure rubbing Application thereof to the rabble A second cause is ignorance Proved 1. by testimonies 2 By examples Wicked beholding to the godly for their lives Malignants as witlesse as wicked 3 By experience The more ignorant the more malicious They allwaies make the worst construction of things ignorance causeth suâ—pition suâ—pition hatred c. Ob. That great scholers and wisemen doe the same answered Their actions prove them ignorant The first part of conversion is to love them that love God Many that have a depth of knowledge are not soule-wise Examples of many wise in the worlds esteem but fools in Gods account With God the greatest sinner is the greatest fool and he most wise that is most religious God regards not braine knowledge except it seize on the heart also Rightly a man knows no more then hee practiseth Saving knowledge described That the meanest beleever knows more then the profoundest naturian In what sense the word caâ— worldly men wisemen What knowledg is peculiar to the godly and what common to them with Hipocrits Naturall men want both the light of the spirit and the eye of faith No attaining supernatuaral kuowledg by any natural means Saving knowledg given to none but good men Of which many instances Divine assistance in time of tryall The same further amplified They that would have this talent must resolve to improve it The way to obtaine true wisdome Instruction from the premises 1. For all naturall men 2 For such as speake evill of the way of truth When they doe worst they think they doe well 3 For Gods people A fourth Use. A fifth use A sixt use A seventh use The third cause is unbeleefe Provâ—d 1 By testimonys 2. By examples Men think they beleeve but doe not Evidences of mens unbeleife The woful reward of Persecutors Why Persecutors are not punished here But they blesse themselves and think to speed as well as others Did men beleeve the word they durst not live as they doe Natural men feare visible powers but not the invisible God None so confirmed in Atheisme but feare in time of danger At least on their death beds they conâ—esse a God Vengance makes wiâ—e whom sin makes foolish Atheists on earth but none in hell To consider before it prove too late The most grounded Atheisme hâ—th a mâ—xture oâ— beleâ—fe Atheists would give all they have to be sure there were no hell They doe and yet do not beleive a God c. Their convicted consciences shal but witnesse against their unbeleefe Men may doubt but the devils beleeve a judgement to come Fire and bâ—imstone shall confute all Atheâ—sts They that beleeve not the threaâ—s can yet preâ—ume upon Gods mercy The devill and sin do infatuate and besot the wicked A carnall heart is flint to God wax to the Devil Carnall men believe the promises but not the precepts nor threats Hard for men to believe their own unbeliefe Wicked men either presume or despaire Notes of triall touching beliefe and unbeliefe Hâ—w men may examine themselves Men would never do as they do if they thought they shold be called to an account Most men beleive not an hell proved undeniably Did men beleeve what God hath already inflicted on the Angels old World Sodom c. they would not live as they doe Admonition to bewâ—r before it proves too late Fruits of Atheisme wherewith the land abounds If a tithe of us are Christians then there are milions of Christians in hell How far we come short of Primative Christians Most men can be of any religion which proves they are truly of none How Gods goodnesse aggravates our wickednesse Mens eyes will be opened on their death-beds or in hell Good councell for Scoffers eight other causes of hatred and persecution 1 Speaking of truth 2 misprision 3 Example of the multitude 4 seperation 5 The preaching of some Ministers 6 The scandalous lives of some professors 7 Flocking after sermons That they may have more company here in sin and hereafter in torment Conclusion
suffer little but the lash of evill tongues but were wicked mens powers answerable to their wils and malice they would deliver us up to be afflicted put us out of the Synagogues excommunicate and kill us as our Saviour shewes Iohn 16.2.33 and Mat. 24.9 Yea their enmity and hatred would be so virulent and bitter that the brother would betray the brother to death the Father the Son and the Children would rise up against their Parents and cause them to dye the kinsman against the kinsman and the friend against the friend only for professing Christs name being religious as himselfe affirmes Math. 10.34 35 36. Luke 21.16.17 Neither is it strange for this was one of the endes of Christs comming into the World as appeares Mat. 10.34.35 where himselfe saith Think not that I am come to send Peace but the sword meaning between the seed of the Serpent the Seed of the Woman for I am come to set a man at variance against his Father the daughter-in-Law against the Mother-in-Law and a mans enemies shall be they of his owne houshold Luke 12.51 52 53. Neither want we precedents of this For by whom was upright Abel persecuted and slain but by his owne brother Caine Who scoffed at righteous Noah but his owne son Cham By whom was that vertuous and religious Lady Barbara put to death for imbracing the Christian Faith but by her owne Father Dioscorus Who made Serena the Empresse a Martyr for her faith in Christ but her owne Husband Dioclesian Who helped to burne Bradford but Bourne whose life he had formerly saved And lastly by whom was our Saviour Christ betrayed bu◠by his owne Disciple Iudas SECT 21. 8. FOr the time to come As this strife and enmity in the wicked against the Godly was early in its entrance taking its first being in the beginning of time and hath constantly continued hitherto so it will be long in continuance and endure to the end of time as the Scripture shewes Yea the last remnants of time are likely to have the most of it because as in them love shall wax cold Math. 24.12 so as love groweth cold contention groweth hot More expresly the Holy Ghost foretels That in the last dayes shall come such perilous times that all who will live godly shall suffer persecution and that toward the end of the World there shall be scoffers false accusers cursed speakers fierce despisers of them that be good such as shall turne the grace of God into wantonnesse and deny God the only Lord and our Lord Iesus Christ And being fleshly not having the Spirit they shall speak evill of the things which they know not And whatsoever things they know naturally as bruit beasts which are without reason in those things they shall corrupt themselves And that many shall follow their damnable wayes whereby the way of truth shall be evill spoken off 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 3.3 Iude 4.10 16 18 19. And so much of the continuance Now to wind up with a word of Application If it be so that all the Godly that have gone before us have been envyed hated traduced nick-named and persecuted by wicked men and all that come after us shall be let no particular member of the Church look to faire better then the whole body we see the Patriarchs went this way the Prophets this way the Apostles this way the Martyrs this way this way went all the Saints and servants of God and do we look for an easier way Yea if the dearest of Gods Children in former ages have suffered so much for Christ beene put to such cruell deaths and torments for keeping of a good conscience let us praise the Lord who hath dealt with us farre otherwise and pray for good Magistrates to whom next under God we owe the thanks Yea if our Fore-fathers so willingly underwent those fiery tryals let none for shame shrink-under the burthen of an aiery tryall only 2. If the brother persecute the brother the son the Father the Parent his Childe the Hnsband his Wife the Disciple his Lord thinke it not strange to be persecuted of any for lightly they which are not persecuted are persecutors themselves SECT 22. Quest. HAving proved the Continuance of this Enmity in all ages now tell us what be the Signes and Properties of it Ans. They are either Mentall Verball or Actuall The first whereof are inward and secret the two later outward and manifest Quest. What are the mentall properties which you call inward and secret Ans. They are foure in number It being their manor 1. To envy the good Estate of the Godly 2. To contemne the meane Estate of the Godly 3. To rejoyce at the evill Estate of the Godly 4. To hate them First it is 〈…〉 ner of wicked men out of Enmity to envy the vertuous and good estate of the godly For envy shall lead the Troope as Iudas lead the Souldiers and it may challenge the first place in the right-hand file as pride doth in the Popes Catalogue of the seaven deadly sinnes because it was the eldest and first borne sin that ever was in the Devill after he was cast out of Heaven and the first that ever he begate upon our nature after we were cast out of Paradice which makes St. Austin therefore call it as by a kind of excellency the Devills sin Thus Caine envied his brother Abel Gen. 4.5 Saul David 1 Sam. 18.28.29 and those unbeleeving Iewes Paul Acts 17.13 The wicked take as much delight to see the vertuous life of an holy man as sore eyes do to look upon the Sunne How contrary are good Angels and evill men The Angels rejoyce at that whereat these powte and stomack they are ready to cry and burst for Anger at that which makes musick in Heaven But why is it These Antipodes to vertue having lost all good themselves are vexed to see it in another a true note to know the Serpents Seed by for it is the Devils cognizance 1. Iohn 3.14 15. as Love is Christs Iohn 13.35 And as it is the very Lees of vice so it hath a punishment answerable for by a just judgement of God their owne malice turnes back into their owne bowels as it is Psalm 7.14 15 16. and slayeth them as the swords of Gideons enemies kild themselves Iudges 7.22 For that none might have cause to envy the envious man againe but all to pity him envy it selfe is a fire which consumes that fuell a Worme which gnaweth that gourd a viper which eats through those bowels a Moath which fretteth that garment wherein it is bred nourished and maintained it is the consuming of the flesh and rotting of the bones Prov. 14 30. And for hereafter if wicked men thus envy the
their teeth beaten out to prevent their biting yea and their chaps muzled for feare of opening yet most of them are tooth-lesse Curres which though they barke yet they cannot bite and cowardly Curres for if you note such an one he seldome unbuttons his tumoured brest but when he finds none to oppose the bignes of his looks and tongue And for such our only way is either to slight them as King Philip did Nicanor in the like case who being told by Smitichus of his evill reports and raylings answered Nicanor is not esteemed by the worst in Macedonia Or else stop their mouths with some good turne as AEneas in the fiction cast Cerberus the hell-hound a sweet morsell that hee might not barke against him The doore when it hath been oyled leaves creaking and this is good policy for barking Curres oft-times great mastiffs wake But as if the tearme of Dogge were of too narrow extent the Scripture elsewhere calls them Devils Saint Pauâ— 2 Tim. 3.3 as Bishop Andrews observes from the Originall foretels that in the latter dayes there shall bee men Devils foule mouthed men evill speakers and 1 Tim. 3 11 he speaketh of women-devils whose speeches are calumnious And wherefore is the Devill called by that name but by reason of his foul mouth in defaming Yea A Calumny saith one of the Fathers is the Devils minde in the mouth of a man his arrow shot by mans bow he lendeth him his lyes and malice and borroweth his tongue to utter them because the Devill wants a tongue I close up this point with those words of the Prophet either convert the persons or confound the lying lips O God that speake against the righteous SECT 33. 8. IT is their manâ—er to raise slanders of the godly as those wicked men slandered Naboth saying he hath blasphemed God and the King confirming the same with an oath 1 Kings 21. Thus the wicked slandered David Psalm 57.4 And the multitude Iohn Baptist saying he had a Devill Matth. 11.18 It is Satans policy because report both makes jealousies where there are none and increaseth those that are to abuse our eares in hearing our tongues in speaking and our hearts in beleeving lyes to disable us from discerning the truth Yea this stratagem of raising slanders upon good men like a huge and mighty Polyphems hath done such service to the uncircumcised that examples thereof in Scripture are like moats in the Sunne and it were easie to parallel former ages with this of ours for well may we take up those words of the Psalmist The wicked bend their bow and make ready their arrows upon the string that they may secretly shoot at them which are upright in heart Psalme 11.2 Innocency is no shelter against evill tongues Malice never regards how true any accusation is but how spitefull And great wits are not more ready with the high Priests and Elders Matth. 28.12 13. to raise these slanders then the common sort are apt to beleeve the same as we see by our Saviours example ver 15. And how many particular persons know to their smart that a slander once raised will scarce ever dye for comming once into the mouth of the vulgar true or false like wild-fire it can never bee quenched for even death it selfe which delivereth a man from all other enemies is not able to deliver him from this of the tongue Whereas Truth hath much adoe to be beleeved a lye runs far before it can be stayed However a man once wounded in his good name is not cured without scarres of suspition Yea commonly as a little ball rowled in the snow gathers it selfe to a great lump so the report that is but a little sparke at first proves a great flame by that it hath past through many mouths But did not mens owne wickednesse blinde them were they not absolutely turned fooles they would thus argue Not he that is accused but he that is convicted is guilty as Lactantius hath it In the Chancery are many accusations they never meane to prove Neither doth any Law condenme a man till hee comes to his answer Upright Cato was fifty times undeservedly indited and accused by his fellow Citizens yet was every time acquitted and found innocent The Orator Tertullus when hee would plead against Paul sayes Wee have found this man a pestilent fellow Acts 24.5 But if you marke it this foolish Tertulâ—us mistooke the antidote for the poyson the remedy for the disease Indeed he hath some wit in his anger and so have his followers in slandering such as excell in vertue for whereas formerly the splendor of the others vertues hath obscured the meannesse of their credit as the lesser light of a candle is obscured by the greater light of the Sun so now by clouding and depraving him and all his fellows himselfe shall be judged vertuous veâ—y cheap accounted a man of honesty and honour though a Paricide or a sacrilegious person And is it not good policy for a swinish drunkard or a beastly liver to fling durt in a holy mans face when first any colour seemes the fairer when as blacke is by Secondly when being conscious of their owne defects by this meanes they draw away mens thoughts and consideration of the beholders from climbing up into their faults while they are fixed and busied upon a new object One colour wee know being laid upon another doth away tâ—e former and remains it selfe A Cut-purse in a throng when he hath committed the fact will cry out my Masters take heed of your purses and he that is pursued will cry stop theefe that by this meanes hee may escape unattached SECT 34. 9. IT is usuall with them to Curse the godly as Goliah cursed David 1 Sam. 17.43 And also Shimei 2 Sam. 16.7 to 15. Thus the Heathen cursed Israel Zach. 8.13 And thus wicked in all ages shall be so drunke with malice that they shall spew out cursing and slander against the godly as our Saviour hath foretold Mat. 5.44 And experience proves that not a few amongst us doe steep their words in hate and curses against the good carrying this deadly poyson these arrows swords knives razors in their mouthes wherewith to interlace their discourse whether in reviling the present or backbiting the absent There is a generation pity they should be called Christians all whose Prayers are Curses and all their relations lyes Or if sometimes they lend the truth their voice they are but false witnesses in speaking of it for their hearts are of another judgement As let them say with their mouths I beleeve in God or Our Father which art in Heaven or God spake these words c. even in this they lye for in their hearts they thinke there is no God at all or if with their hearts they beleeve and with their tongues confesse that there is a God at least by their works they deny him and the power
very houre what they ought to say or rather the holy Ghost shall speake in them Mark 13.9.11 Luk. 12.11 12. And which of the Martyrs did not finde the same verified Alice Drivers being a poore mans daughter and brought up at the Plow in defence of Gods truth and in the cause of Christ at her examination put all the Doctors to silence so that they had not a word to say but one looked upon another Indeed Bonner thought hee had non-plust a plaine fellow with his Sophistry about the reall presence But he answered him to the purpose My Lord quoth he I cannot so well dispute for the truth as you can against it but I can burne for the truth which you will never doe And did it a good argument to prove that he knew truth from falshood better than the Bishop Thus as no man can see God and live so no man can see Christ who is God sitting at the right hand of his Father in heaven so long as hee lives a meer naturall man 1 Cor. 2.14 God will not powre new wine but into new vessells Matth. 9.17 Christ is said to have expounded all things to his Disciples apart to shew that if we will have Christ to teach us wee must goe apart from the world If any will doe Gods will saith our Saviour he shall know the Doctrine whether it be of God or no Iohn 7.17 So that no man can learne this doctrine but he that doth it as no man could learn the Virgins song but they that sang it Revel 14.3 Yea if the feare of the Lord as Solomon speakes is the beginning of wisdome how should they have wisdome that have not the feare of the Lord All unrepentant sinners are enemies to God servants to Satan now we men doe not tell our secrets to enemies neither will an Artificer teach another mans servant his trade but the righteous are Christs friends and brethren and sisters and father and mother between whom there is a kinde of familiarity so that he makes them of his counsell His secrets saith Solomon are with the righteous Pro. 3.32 And again Psal. â—â— 14 The secrets of the Lord are revealed to them that fear him and his Covenant is to give them understanding See this in Abrahams example Shall I hide from Abraham that thing which I do saith God Gen. 18.17 As if this were an offence in God if he should tell the righteous no more then he tells the wicked Beâ—ides What should he doe with a talent that will not improve it And let a wicked man know never so much he is resolved to be never the better man And they that are unwilling to obey God thinkes unworthy to know which is but equity Indeed if they will put off concerning their former conversation the old man with his corruptions and deceiveable lusts and be changed by the renewing of their mindes and by putting on the new man which after God is treated in righteousnesse and true holinesse Ephe. 4.20 to 25. Col. 3.10 2 Cor. 5.17 1 Joh. 4.7 Then they shall see what the good and acceptable and perfect will of God is as Saint Paul and our Saviour Christ shews Rom. 12.2 Matth. 5.8 For God in the person of wisdome hath made a generall promise to all that will serve him Prov. 1. If thou wilt turne saith God at my correction I will powre out my heart unto thee and make thee understand my words Verse 23. But else they shall blindly goe on in persecuting Christ and his members perhaps to the killing of his Prophets and thinke also that they doe God good service Iohn 16.2.3 For as they like not to retaine God in their knowledge saith the Apostle so God shall give them over to vile affections and to a reprobate minde Rom. 1.28 And because they will not receive the truth in love that they might be saved therefore God shall send them strong delusions that they might beleeve lyes that all they might bee damned which beleeve not the truth but had pleasure in unrighteousnesse 2 Thes. 2.10.11.12 And is it not iust with God to say they would none of Christ let them welcome Sathan and Antichrist SECT 65. Quest. WHat instruction from the premisses Ans. As it ought to stop all wicked mens mouthes so it may both serve for direction and comfort to the godly and to informe all First If it be so that all naturall men are uncapable of divine and supernaturall knowledge that they are blinde touching spirituall things let not any carnall wretch hereafter dare to speake evill of the things actions and persons which are out of the reach of his capasity but silently suspend his judgement untill he is better informed For as it pertaineth not to the rusticke to judge of Letters so it belongeth not to naturall men to judge of spirituall things And in matters of sensure nothing but a certaine knowledge should make us give a certain judgement in the mean time confesse that Ioseph may know his brethren although they know not him He which is spirituall discerneth all things yet he himselfe is Iudged of no man 1 Cor. 2.14 that is of no naturall man 2. Let those that have used to speake evill of the way of truth learne to kicke no more against the pricks lest they bring the same curse upon themselves that those did which brought up an evill report of the holy Land viz. that As they never entred into the terrestriall Canaan So these never enter into the Celestiall Yea put case they shall think to doe God good service in it for there is a way saith Solomon that seemeth right to a man but the issues thereof are the wayes of death Pro. 14.22 As many shall thinke they doe God good service in putting his children so death Ioh. 16.2 even that Monke thought no lesse who poysoned Henry the seventh Emperor of Germany with the sacramentall bread And so did the Powder Traytors intending to blow up the whole State Maximinian thought the blood of christians would be an acceptable sacrifice to his Gods So Francis the second of France And Phillip the second of Spaine thought of the Lutherans blood in their dominions In the sixth councell of Toledo it was inacted that the King of Spaine should suffer none to live in his dominions that professed not the Roman Catholique 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 Lutheranisme which he presently began to doe prosessing that he had rather have no Subjects then such In which opinion many depart But as men go to a Lottery with heads full of hopes but returne with hearts full of blankes so will it one day fare with these men 3 If all who deride and persecute the godly are ignorant persons as hath been proved then let not Gods children be discouraged maugre all slander and
THE Cause and Cure of Ignorance Error Enmity Atheisme Prophanesse c. OR A most Hopefull and Speedy way to grace and salvation by plucking up impediments by the roote Reduced to Explication Confirmation Application tending to Illumination sanctification devotion By R. YOUNGE of Roxwell in ESSEX They call evill good and good evill c. They justifie the wicked and take away the righteousnesse of the righteous from him Isai. 5.20.23 Wherefore slew Cain his brother but because his own works were evill and his brothers good 1 Joh. 3.12 I was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbeliefe 1 Tim. 1.13 Printed at London by R.I. for N. Brook at the signe of the Angel in Cornhill MDCXLVIII Courteous Reader HAving perused this Cause and Cure of Enmity Prophanesse c. we finde it to containe a lively description of the worlds envy and hatred to the godly Together with a perspicuous discovery of the originall Continuance Properties and Causes of the same In which also the Ignorance Atheisme and Prophannesse of most men are pithily pathetically painted out the remedies of either prescribed with many forcible inducements to a pious life and religious conversation saving knowledge and true wisdome soundly described and distinguished from their counterfiets with the meanes to attain both The necessity of repentance c. prest home All which is laid down pithily orderly and ellegantly with much both sinuous strength of argument and variety of gracefull and delightfull illustration which may draw on the Reader to his no small benefit and through Gods blessing prove of much use to all sorts that shall reade the same whether for information or direction diswasion from evill or confirmation in good as tending much to the comforting of beleevers in their sufferings and to the reclayming or at least the convincing of such as any way oppose the way of truth So that whatsoever time labour or dilligence thou shalt spend in often reading the same we doubt not but the profit wil recompence thy paines abundantly George VValker Edm. Calamy Joseph Caryll An Advertisement to all such as speake evill of the way of truth and of the things which they understand not 2 Pet. 2.12 MY brethren many of you to my knowledge have read this Cure and highly approvâ—d of it but for want of acquaintance with your owne hearts you thinke it concernes others not you As David thought of Nathans parable 2 Sam. 12.1 to 8. And Ahab of the Prophets 1 King 20.39 to 43. when it concerned no lesse then his owne life So that these lines to you for want of application are but as so many characters written in the water which leave no impression behind them For you are the same men â—till as bitter malignants to the power of godlinesse and as much forestalled with prejudice against the religious as you were before Though I did hope better things both of you and it that upon good probability For it cannot be denyed but I have said sufficient in this and the succeeding parts which sundry of you have read also if not to convert yet at least to convince all gainsayers and consequently to stop the mouth of iniquity which is set so wide-open To quench those tongues which are set on fire from hell And to charm the mouth of the most envious Momus that ever hell did hatch from barking at professors and practisers of piety Which makes mee feare that what this will not effect no ordinary meanes are like to doe As what can bee further expected No glasse can more lively represent your faces than this booke does your hearts Onely this is the misery as when a child beholds his owne face in a glasse hee thinkes hee sees another child's face and not his owne So fares it with you Which is the sole cause that in the middest of so much means so few are converted for otherwise the word of God is so powerfull and the Gospel so ravishing that the World could not stand before it without submitting to it Whereas for want of applying it to their owne consciences every one can evade whatsoever their Ministers can speak to them out of the word I have shewne you what God in his word speakes and proved that your condition is no whit better then the condition of Caine and Ishmael and Hamman and Eliab aâ—d Goliah and Michal and Doeg and Shemei and Rabshekah and Tobia and Sandballat and Pashur and Zedekiah and Herod and Saint Paul before his conversion and Ananias the high Preist and Demetrius the Silver-smith and Alexander the Copper-smith and Elimas the Sorcerer What doe you looke that Christ Iesus himselfe from Heaven should call to you severally by name as he did to Saul and say ho Ishmael such an one Or ho Elimas such an one Why doest thou persecute me I am Jesus whom thou persecutest Acts 9.4 5. And this booke is an Epistle which I have caused to be writ unto thee therefore see thou bee warned by it and perswaded to repent or I will come against thee shortly and will fight against thee with the sword of my mouth except thou amend Rev. 2.6 3.20 And yet if Christ himselfe should doe so I question whether you would bee any more warned or reclaimed by it than Hazaell was when the Prophet told him what abominable wickednesse hee should commit 2 Kings 8.12 13. c. Abraham tels Dives as much in effect Lu. 13.31 I know you thinke well of your selves and so did Hazaell which made him answer the Prophet what is thy servant a Dog that I should doe this great evill though hee afterward did it and was worse then any Dogge Yea you call your selves Christians and will face us downe that you are the servants of God and that the word may prove your baine the prophanest of you can snatch the comfort of every promise you hear as belonging to you witnesse my Sovereign Antedote in which there is not one word of comfort for or intended for you that are scoffers but for such as suffer reproach for the name of Christ and for well-doing Yet it is admirable to consider how you comment upon those comforts and apply every passage therein to your selves against the godly In which case it is hard to say whether your applying the promises in that and such like books and sermons or your not applying the threats and precepts in this and the like will most occasion your finall impenitency And whether it best pleases Satan that you thus read and heare Gods word or that you neither reade nor heare it at all Oh the many wayes that Satan hath to gull and delude carnall men and how willing and apt they are to gul delude themselves But consider Hath God made any promise to Scoffers Or can the Crosse of Christ save them that continue
malitious enemies to his Crosse Phil. 3.18 No God hath promised to shew mercy unto thousands of them that love him keep his cōmandments Exod. 20.5 6. And to forgive the most unrighteous if they will forsake their evill wayes and returne unto him Isay 55.7 And Christ hath made a generall Proclamation that whosoever have they formerly been never so wicked and vicious shall repent and beleeve and obey the Gospell shall be saved Marke 16.16 Heb. 5.9 But withall Christ hath no lesse told us and I pray marke it that except we repent and beleeve we shall for ever perish and bee damned Marke 16.16 Luke 13.3 5. and threatned that hee will come the second time in flaming fire to render vengeance unto them that know him not and that obey not his Gospell 2 Thess. 1.7.8 Psalm 11.6 Adding that no unrighteous persons shall inherit the Kingdome of God but shall have their part and portion in that Lake which burneth with fire and brimstone which is the second death 1 Cor. 6.9 10. Gal. 5.21 Revel 21.8 And that without holinesse no man shall see the Lord Heb. 12.14 and God no lesse tels us that hee will recompence every man according to his workes be they good or evill Revel 20.13 and 22.12 Rom. 2.6 Jer. 25.14 and 32.19 and 50.29 and 51.56 Ezek. 7.4.8 9. and 9.10 and 11.21 and 16.43 Yea hee tels us expresly that he will not be mercifull unto such as flatter themselves in an evill way but that his wrath and jealousie shall smoake against them and every curse that is written in his booke shall light upon them c. Deut. 29.19 20. And that if we will not regard nor hearken unto him when he calls upon us for repentance he will not hear nor regard us when in our distresse and anguish we shall call upon him for mercy but even laugh at our destruction and mocke when our fear commeth Prov. 1.24 to 33. Neither is salvation more promised to the godly in any part of the Bible Old Testament or New than eternall death and destruction is threatned to the wicked For though to all repentant sinners he is a most mercifull God yet to wilfull and impenitent sinners he is a consuming fire Heb. 12.29 Deut. 4.24 Doe you indeed beleeve that hee who is truth it selfe speakes as hee meanes in his word Or will you hearken to God and Christ rather than to Satan and your deceitfull Heart that would gull you of your soule and plunge you into everlasting horror If so take notice that Christ came not to be a Patron for sin but that he might destroy the body of sin and the workes of the Devill in us 1 Iohn 3.8 and to sanctifie as well as to save us Rom. 6.5 6. Titus 2.11 12 14. Luke 1.74 75. And that the very end of Gods electing and of Christs redeeming us was that we might be holy Ephe. 1.4 Matth. 19.17 And therefore hee binds it with an oath That whomsoever he redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the dayes of their lives Luke 1.73 74 75. 1 Pet. 2.24 Nor ought any indeed to call upon Christ or once to name him with their mouthes except they depart from iniquity 2 Tim. 2 1◠And this do all that are spirituall 1 Cor. 2.14 15. Such as resolve to doe Gods will Psalm 111.10 to whom alone Christ reveales himselfe savingly Iohn 15.14 15. 1 Iohn 2.20 know that if you were Christians indeede as you say you are you would immitate Christ and indeavour to square your lives according to his Gospell 1 Iohn 2.4 5 6. Iohn 15.14 15. Or if you were Gods servants you would doe what hee commands 1 Iohn 1.6 7. Mall 1.6 Ier. 7.23 and 26.13 But certainly as Linacre said long since so may I now Either the New Testament is none of Christ's Gospell or you are not Christians Iohn 8.31 Gal. 5.24 1 Iohn 5.3 And so of the Old either it is none of God's word or you are none of his servants As marke what the Holy Ghost saith Rom. 6. Know ye not that to whom ye yeeld your selves as servants to obey his servants ye are to whom ye obey v. 16. to 23. 2 Pet. 2.19 And 2 Cor. 5. If any man be in Christ he is a new creature v. 17.2 Tim. 2.19 and our saviour himself who affirmes that wee are the Children of the Devill if wee doe the workes of the Devill Iohn 8.34 44. Luke 14.26 And what worke or service can the Devil put you upon like this which both blockes up the way to heaven so and opens such a flood-gate to all prophanesse that few or scarse any doe sufficiently discerne and deplore But that Satan is your Father your King and your God and how you advance his Kingdom by your daily scoffs reproaches c. 1 in detaining many from entering into a Religious course 2 in staggering many Who have made some progresse in the way 3 in keeping many From doing the good which they would or appearing the same which they are 4 in beating many Cleane off from their profession 5 in hardening many And making them resolve against goodnesse 6 in intentionally slaying many With death eternall the insuing pages sufficiently shew Onely I would if it were possible make your selves acknowledge that you are the men there spoken of For though all experiensed Christians know and God in his word tels you plainely that Satan is the God of all unbeleevers 2 Cor. 4.4 And their King Iohn 14.30 and 12.31 And their Father Gen. 3.15 Iohn 8.44 And that they are all his Servants kept by the Devill in a snare and taken captive of him at his will 2 Tim. 2.26 And that hee ruleth by and worketh his pleasure in all the children of disobedience Ephe. 2.2 3. Yet poore soules you know it not as those foure hundred of Ahabs Prophets in whom this evill spirit spake did not know that Satan spake by them 1 Kings 22.22 Neither did Iudas know when he eate the sop that Sathan entred into him and put it into his heart to betray Christ Iohn 13.2 For hee had more plausible ends in it as thinking that Christ could at pleasure deliver himselfe out of their hands and the like Neither do Magistrates when they cast the servants of God into prison once imagine that the Devill makes them his Jaylors but hee doth so whence that phrase of the Holy Ghost The Devill shall cast some of you into prison Rev. 2.10 They are his instruments but hee is the principall Author Neither did Ananias and Saphira once thinke that Satan had filled their hearts or put that lye into their mouthes which they were strooke dead for Acts 5. yet the Holy ghost tels us plainly that hee did so ver 3. No Eve in Paradise had not the least suspision that it was Sathan that spake to her by the Serpent nor Adam that
it was the Devills mind in her mouth his heart in her lips when tempted to eate the forbidden fruite Nor did David once dreame that it was Sathan which moved him to number the people 1 Chron. 21.1 Much lesse did Peter who so dearly loved Christ imagine that he was set on by Sathan to tempt his own Lord and Master with those affectionate words Master pity thy self for if Christ had pitied himselfe Peter and all the World had perished Yet hee was so which occasioned Christ to answer him get thee behind me Sathan Mat. 16.22 23. Whence we may argue that if Sathan can make the best and wisest of Gods children and servants who hate the very appearance of evill 1 Thess. 5.22 Iude 23. Eph. 5.27 2 Pet. 3.14 Iam. 1.27 have the eye of faith and the spirits direction and know the minde of Christ 1 Cor. 2.12 13 15 16. Iohn 10.14 above others to doe him such service unwittingly and besides their intention how much more can he prevaile with and make use of his owne servants and children that delight only in wickednesse and have not the least knowledge of or ability to discerne spirituall things 1 Cor. 2.14 2 Cor. 4.4 1 Tim. 4.2 But will you know how it comes to passe that you call evill good and good evill put darkenesse for light and light for darkenesse bitter for sweet and sweet for bitter that you justifie the wicked and take away the righteousnesse of the righteous from him Isai. 5.20.23 And so fight under Sathans banner against Gods people And yet take your selves to bee not Sathans but Gods servants I will shew you five maine Reasons of it I pray marke them First So long as you are in your naturall condition you have eyes and see not eares and heare not hearts and understand not spirituall things As Christ himselfe plainly affirmes Matth. 13.15 and his Apostle Acts 28.27 and before them both the Prophet Isay chap. 6.9.10 And the reason of that is you have a vaile or curtaine drawne over your hearts which is never taken away untill ye turne to the Lord by repentance at which time it is taken away as you may reade 2 Cor. 3.14 15 16. Rom. 12.2 1 Cor. 2.14 15 16. Secondly long custome and the commonnesse of this sinne hath taken away the sense of it 1 Tim. 4.2 Heb. 3.13 Yea quite turned it from a sin and that the greatest to a vertue As how many in this land for all they are Traytors to God and take up armes against all that worship him in spirit in truth would yet be counted and are so by the blind world not onely honest men but good Christians Whereas if it were not so common and in fashion they would be counted very Atheists and Devills and so they are accounted of all but them that are Atheists How many that scoffe at traduce and nick-name the conscionable Puritans and hate them even for the graces of Gods spirit which shine in them would yet be counted Religious men whereas if it were not so usuall and that custome had not bleered mens minds it would bee counted no better than open rebellion and blasphemy against God so it is counted by all but them that use it This sin is counted no sin and yet it is the most desperate sinne and does more hurt than all his fellowes Thirdly To helpe forward when God sends to you his Gospell thereby to cure and save you you will not be cured Jer. 51.9 Yea you so hate the light of the Gospell that you shun it all you can least your deeds should be reprooved John 3.19 10. Or else you stop your eares and shut your eyes least you should see with your eyes and heare with your eares and should understand with your hearts and should he converted and Christ should heale you as himselfe affirmes Matth. 13.15 And what is light to him that will shut his eyes against it Or reason to him that will stop his eares from hearing it Fourthly Here upon because you will not receive the truth in love that you might be saved for this cause God gives you up to strong delusions that you should beleeve a lye That all of you might be damned who beleeve not the the truth but take pleasure in unrighteousnesse They are the very words of the Holy ghost 2 Thess. 2.10 11 12. of which see more Rom. 1.21 to 32. Fiftly and lastly Sathan the God of this World hath blinded your mindes that the light of the glorious Gospell of Christ which is the image of God should not shine unto you 2 Cor. 4.3 4. Ephes. 2.2 2 Thess. 2.9 10. 1 Tim. 4.2 For as Sathan is the Prince of darkenesse so hee rules in the darkenesse of the understanding dealing with wicked men as Faulkoners do with their Haukes who that they may carry them quietly and doe what they list unto them First blinde their eyes with a hood Neither could men else hear the Gospell day after day and yeare after yeare which is the strong arme of the Lord and the mighty power of God to salvation Rom. 1.16 and the sword of the spirit Ephe. 6.17 and like as a fire or an Hammer that breaketh even the rocke in peeces Ier. 23.29 30. And that irresistable Cannon shot that is mighty to beat downe all the strong holds of sinne and Sathan 2 Cor. 10.4 quick and powerfull And sharper then any two edged sword and peirâ—eth even to the dividing asunder of the soule and spirit and of the joynts and marrow and to the discerning of the very thoughts and secret intents of the heart Heb. 4.12 And stand it out even refusing the free offer of grace and salvation Neither could they other then hate sin love holinesse For besides that any wise man would rather be saved than damned Plato a very heathen could say that vertue if it be clearly seene moves great love and affection Yea if wee could descerne good from evill perfectly that subtile Serpent could deceive no longer And because hee cannot force men against their wills which leaves us without excuse for though that old Sheba blowes many an inticing blast to carry us away from our true allegiance to Christ Iesus our King yet the minde of man is not capable of a violation either from man or Sathan therefore he useth his utmost pollicy to perswade us And by desception of our reason whereby we mistake vertue for vice and vice for vertue hee cheefly prevailes For no vice could ever bee loved but for the seeming good which it makes shew of And Sathan is so cunning a Sophister and so dexterous a Retoritian in perswading that hee desires no more then to bee heard speake As what thinke you if that old Serpent and Sophister did so easily perswade Eve by himself and Adam by her to beleeve what hee spake though they had heard God himselfe say the contrary immediatly before what hope
flood before the law 41 After the law before Christ. ib. In the time of Christ and his Apostles 42 After the Apostles in the time of the ten persecutions 43 From the primitive times hitherto 44 In the times wherein we live 46 It will continue to the worlds end 50 Application of the point 52 Twenty two signes or properties of this enmity 53 Foure mentall ib. Eleven verball 62 Seven actuall 98 Eleven causes of this enmity 130 First cause is contrariety ibid. This enmity makes them forget all naturall affection 49 Severall uses of their enmity 124 125 To informe us whether we be children of the devill or members of Christ. 125 Application of the point 52.168 They envy the godly because better then themselves 139 Application of the point 142 And because they fare better 166 Application first to unhallowed Ministers 168. Secondly to the rabble 171 The good mans honour is the envious mans torment 168 Envy the devils cognizance as love is Christs 54 Example of the multitude 239 Some of their excuses 151 Genesis the 3.15 opened and explained 14 F. Triall of a Christian by the fruits of his faith Ad. Aa Bb Naturall men feare visible powers not the invisible God 210 Morall men count zeale madnesse and Religion foolishnesse Ad. Cc. To bee a Christian requires fortitude 160 G. Wicked men manifest their enmity against the religious by their gesture 98 As the tongue speaks to the ear so the gesture speaks to the eye 99 Gods goodnesse aggravates our wickednesse 234 No living for the godly if their enemies hands were allowed to be as bloody as their hearts 93 Nothing more contemned then goodnesse 143 H. All naturall men hate the religious 2.60 The best men most hated and spoken against 1 All the Saints have been hated and persecuted 11 They so hate holinesse that they will hate men for it Ad. Cc All hated for Religion or haters of Religion Ad. Dd Originall of this hatred 14 They will hate a man to the death for being holy 6. Look persecution None but the desperately wicked will malice his brother for goodnesse 165 They will hate us because they have hurt us 104 Causes of the worlds hatred eleven 127 Many wives children and servants hated for being religious 135 Hatred for Religion the most bitter implacable c. 136 Their hatred extends to the whole generation of the godly 60 But they have not so much authority as malice 61 Though their punishment shall be never the lesse ibid. They will neither heare themselves nor suffer others 104 They come not to be caught by a Minister but to catch him 109 But are taken in the snare they spread for others 110 As they belong to hell so they speak the language 89 A holy life cannot escape persecution 47 We may appeale to themselves who are the honester men 145 An humble man will never bee an heretique 102 see pride They will hurt and maime the godly 115 I. Ignorance a main cause of hatred and persecution 172 Proved by testimonies 173 By examples ib. By experience 176 Ignorance the cause of all sin 175 The more Ignorant the more malicious 177 Ignorance ever makes the worst construction of things 178 Ignorance causeth suspition suspition hatred c. ib. Look wisdome knowledge Objection that great Schollers and wise men doe the same answered 179 They have inlightned heads but darke hearts 179 Their deeds prove them ignorant 180 That Indifferent to one that is not so to another 58 To be scrupulous no ill signe 159 In cases of a doubtfull nature best to take the surest side ib. It is well for the innocent that the wicked cannot keep their own counsell 94 They judge others by themselves 67 Look censure Meanes to cleare our judgements touching the worlds hatred 8 Men may doubt but the Devils beleeve a judgement to come 219 The worst of men can justifie and think well of themselves Ad. D. Five main reasons why they fight under Sathans banner and yet thinke themselves Gods servants Ad. N. 1 Their Ignorance of spirituall things ib. 2 Long custome of this sin hath taken away the sense of it Ad. O. 3 They reject all meanes of being bettered Ad. P. 4 Because they will not receive the truth they are given up to beleeve lies ib. 5 Sathan the Prince of darkenesse blindes them Ad. Q K. What knowledge is peculiar to the godly and what common to them with hypocrites 188 No attaining supernaturall knowledge by any naturall meanes 190 Saving knowledge such a jewell that God gives it to none but his children ib. Of which many instances 191 The same further amplified 192 See more of this in Wisdome and in Ignorance L. Were it not for the Law there were no living among wicked men 49 The first part of conversion is to love them that love God 180 Nothing hath proved more successefull to Sathan than lyes 79 Wicked men lye when they speak the truth 88 Look slander M. Carnall men think us mad but wee know them so 76 Malignants as witlesse as wicked 175 Wicked mens malice makes them like beasts or stocks 116 Their malice a good signe wee belong to God 13. Look hatred Mercy salvation not more promised to the repentant than damnation is threatned to the impenitent Ad. E Christ came not to be a patron for sin but to destroy sin in us and to sanctifie as well as to save us Ad. G. If we will not hear Christ now he will not hear us hereafter ib. A powerfull Ministery most opposed 101 Nor will they be appeased 103 Of Misprisson 239 Men mistake good for evill and evill for good Ad. R. Most men will doe as the most doe 163 They murmure against the godly 62 And against God himself ib. For being better than themselves 63 They would murther the Saints 117 Look cruelty Instead of arguments they take up armes ib. Are exceeding salvage and bloody 118 Of which five Reasons 119 N. Naturall men want both the light of the spirit and the eye of faith 189 All naturall men the devils chidren 131 Their manner is to nickname the godly 78 Number few compared with the multitude shall be saved Ad. X. The difficulty of entring the straite gate Ad. Y. Most men live as if they had no soules ib. O. We must obey God rather then great ones 153 But this they call great disorder ib. How far we fall short of primative Christians in our obedience 333 Occasion of writing upon this subject Ad. Gg. Where Christ comes there will be opposition 143 Order and distribution of the whole Book 37 Originall sin the originall cause of all discord 23 P. No peace to be expected between the seed of the serpent and the seed of the woman 21 Wicked men persecute the godly for being better than they 139 Of which many examples 140 And further amplified 142 Formall Christians the greatest persecuters of true Christians 145 Yet none think better of themselves 155 Tongue-taunts
foundation before wee either raise the walls or cover it with the Roofe so this Text being the foundation roote or spring of our insuing discourse it is necessary for the better supporting and also conceiving of that which follows clearly to open it or take it in peeces that every part may bee viewed severally Ans. The whole frame or substance of the text being a generall Proclamation of VVarre even of its owne accord falls or empties it selfe into ten parts And they especially leade us to consider these particulars Viz. The Thing proclaimed The Author proclaiming The Captains Souldiers between whom The Cause why The End wherefore The Time when The Manner how The Place where The Continuance The Issue effects Quest. The whole being thus let fall into parts let us take up each severall in order and view it And first tell me what is intimated by this Enmity which is here proclamed Ans. By Enmity is ment a bitter inveterate irreconsiliable and endlesse hatred and devision opposite to that amity and familiarity which formerly had been betweene the Woman and the Serpent Breifly it is the very gall of the Prince of darkenesse Quest. Who was the Author and proclamor of it Ans. The Authour and principall efficient of it is God himselfe for it we looke a little backe to the preceding verse wee shall see that this I is Iehovah the eternall God and Lord of Hosts Quest. Betweene whom was this Enmity proclamed Ans. Between the Serpent and his seed on the one side and the woman and her seed on the other Quest. What is meant by the Serpent and his seede Ans. By the Serpent wee are to understand Sathan who opened the Serpents mouth and caused it to speake with mans voyce as the Lord by an Angell opened the mouth of Balaams Asse Num. 22. Secondly by the Serpents seede is ment the whole Generation of wicked men as interpreters conclude generally and other Scriptures make cleare calling them Serpents Generations of vipers and Children of the Divell Mat. 23.33 Iohn 8.44 and 1 Iohn 3.10 yea when Sathan by seducing Adam to breake Gods law in eating the forbidden fruite had deformed him after his own Image as God had formed him after his hee intituled all his heires to that name the seede of the Serpent Iohn 8.44 of which more hereafter Quest. What is meant by the woman and her seed Ans. By the woman is meant Eve by her seede wee are to understand first and cheifely Christ the singular seede who was so the seed of the woman as that hee was not of the Man Gal. 4.4 being borne of a Virgin Esay 7.14 Secondly it implyeth all the elect his members who are not only Eves seede as she was the Mother of all liveing by nature but by faith also as else where they are called the seed or children of Abraham Gal. 3.29 Quest. What may bee gathered from these tearmes thus explicated and what instructions afford they Ans. 1. That there was a twofold Kingdom set up in this world A Kingdome of darkenesse of sinne and of misery and a Kingdome of light of holinesse and of happinesse the King and cheife Commander of the one being Sathan the Prince of darkenesse the God of this world that is of all wicked men in this World And cheife of evill spirits his subjects all the sons of Adam without exception or exemption of any even the Elect before calling and Regeneration and the reprobate without limitation And the King of the other being Christ called in scripture the wonderfull Councellor the mighty God the everlasting Father and Prince of peace the Lord of Lords and King of Kings Isa. 9.6 Rev. 17.14 who is also the chief of men even the chief son of man His Subjects the godly alone by which I understand so many of the Elect as are regenerate though indeed wee have all received our presse-money in baptisme and ought every one according to our ingagement maintain this fight against the Devil and the World 2. That Sathan hath more Subjects thâ—n any Emperor in the world yea more men to serve and fight for him thâ—n the Trinity which made us that the little handfull of the Church is invironed and besieged with a numberless Multitude of deadly Enemies All the Armadoes and Troopes of Devills all the Companies of the wicked all the forces and powers of Hell have bent their Bowes and made ready their Arrowes that they may privily shoote at the righteous who are the only marke of their malice and white at which they levell Psa. 11.2 I confesse among us Christians Christ is the subject of all tongues Oh that hee were the object of all hearts but whereas the Schoole disputes of him the Pulpit preaches of him Hipocrites talk of him time servers make use of him Polititians pretend him Profane men swear by him Civill honest men persecute him Millions professe him few love him few serve him few care to honour him Godly men even amongst us Christians are like timber Trees in a wood here one and there one yea it is to bee feared that as once in Israel a thousand followed Baal for one that followed God So now in England many serve the world and the flesh and the Devill for one that truely serves God in sincerity truth and holinesse 3 If our Enemies are so many in number so great in might in malice in experience and cunning as from hence wee are informed yea if wee have Enemies inferiour as wicked men exterior as the world interior as the flesh superiour as the Devill it behooves us not to trust to our owne strength Hercules himselfe could not coape with two adversaries at once but to implore the assistance of Almighty God and Christ our Captaine whose weakenesse was too strong for all their power and might the which beeing done feare not a strong Enemie against thee seeing thou hast a stronger friend with thee SECT 7. Quest. WHat collect you in particular from those words I will put Enmity c. Ans. This shewes the stabillity and certainty of it for with God neither doth his word disagree from his intention because hee is truth it selfe nor his deede from his word because hee is power it selfe God is not as man that hee should lye neither as the Sonne of man that he should repent Hath hee said I will put enmity and shall be not do it Or hath he spoaken the word and shall not hee accomplish it Numb 23.19 Heaven and Earth shall passe away but one jott or tittle of â—is word shall not passe til all bee fulfilled Mat. 5.18 Quest. What instruction affords this Ans. 1 That to be without reproaches or persecutions wee may rather wish then hope for what peace can we looke for betweene the seede of the woman and the seede of the Serpent seeing God himselfe from the beginniâ—g hath set them at Enmity yea once to expect it were
repentance No these Flyes skip over all a mans sound parts I meane his excellencies to fasten on a scab or ulcer resembling our Prognosticators that are more diligent to make mention of foule weather than of faire stormes and thunder they much harp upon but calme and serene dayes passe them un-observed whereas an ingenious nature would passe over the evill where he findes more good considering wee are full of faults by nature good not without our care and industery for a minde well qualified is often beholding to the industry of the owner and Vlysses as Homer relates was so applauded for the accutenesse of an ingenious minde that men spared to object unto him the deformity of his body But these contrarily for want of matter to expect against will coyne it of their owne heads And that they may deliver themselves with the greater Emphasis will affirme as that Gymnosophist in Plutarch did of those Orators to Alexander That every one of them doth exceed his fellowes and sweare that the matter is so cleare and manifest that all the Towne rings of him meaning the good fellows of the Towne and to speake truth the parties faults are so cleare and evident that you may see them as well in the darke as with a candel as appeares by the sequell For â—re there not some godly and faithfull both Christians and Preachers that have beene often I say not ninety five times accused by them as Aristophanes was by the Athenians and every time found innocent though no thankes to their accusers for they indeavour all they can to corrupt such as heare them and fore-stall their judgements against the good and goodnesse O that men were so wise as to heare the tale-bearer with indignation examin before they trust beleeve his reports if infallibly true with unwillingnesse acknowledge it with griefe hide our neighbours faults with honest excuses and bury them in silence for commonly it fares with the first relator as it doth with a stone throwne into the water which of it selfe makes but one circle but that one begets a hundred and so both offends and infects many others but alwayes prooves himselfe to be uncharitable It were good for other men if tale-bearers would consider this but better for themselves True the wise and honest are able as so many Angels of God to discerne truth from slander though to the grief of many good hearts no musick can be so sweet to the eares of others as to heare well of themselves ill of the Religious And these as they often set the former on worke so they are resolutely opinionated in beleeving of lyes as Saint Austin speaks of the Priscillianists whereby they supererogate of Satan But what is the end of these tale-bearers and informers against good men Follow them to their ends and you shall see that if ever the Lord open their eyes to see this their fact they are even in this life rewarded with the strappadoes of an humane soule rackt in conscience and tortured with the very flashes of Hell fire and not seldome forced to lay violent hands upon themselves being never well nor in their owne place till they bee in Hell Acts 1.25 SECT 29. 4. IT is their manner to perswade and give devillish counsell to others like themselves to persecute the godly as Balaam gave wâ—cked councell to Balack against the Children of Israel when he could not be suffered to curse them Revel 2.14 Thâ—s the Princes and Rulers did to Zedekiah the King against Ieremiah saying Wee beseech you let this man bee put to death for thus he weakneth the hands of the men of Warre c. Ier. 38.4 and the Iewes of Thessalonica to the people of Berea against Paul Acts 17.13 That the enemies of the Crosse of Christ are still accustomed to deale after this manner with the religious I need not demonstrate plain things which our selves are daily witnesses of need no proofe Onely note their matchlesse malice herein who that they may be sure to prevaile first dazell their friends eyes with false accusations against us as true and certain as that Naboth did blaspheme God and the King and their associates are as sure of it as Darius was that the Idoll Bell did eate and drinke every day forty Sheep twelve Kakes and six great pots of Wine because threescore and ten of the Priests gave it out so And that their mortall enmity may be taken for a zeale of the Churches good as Iudas would have his covetousnesse taken for Charity Iohn 12.6 And the Pharisees their Cruelty thought Piety Matth. 23.14 All the reproaches that the Devill and these his Scavengers can rake out of the Channels of Hell shall be flung in our faces the worst language that hath ever been dipt in the forge or tipt at the fire of Hell shall be bestowed upon us wherein they resemble those ancient enemies of the Gospel who clad the Martyrs in the skins of wild Beasts to animate the Dogs to teare them This evill world hating true Christians as it did Christ without a cause readily takes up Arms against the most innocent and so cloathing them with pretended causes to colour that her hatred For as no man loves evill but under the shew of good so no man will appeare to hate what is good but under the appearance of evill Truth it selfe is arraigned as a deceiver And he by whom Kings reigne represented as an enemy to Caesar and under such representations to the people he is crucified by them Though perhaps this is more then needs for not seldome the counselled are more ready to yeeld their ayd then they are to ask it being of Maximinus his humor who seeing none offer themselves set on work certain vile persons to accuse the Christians of heynous crimes that so he might persecute them with more shew of reason for that one may supply the others defects the first finds an head the second a tongue the third hands As Vlysses may contrive but Diomedes must thorow with it so altogether deale with the poore Minister or Christian as the Soldiers did with Christ first blind him then strike him and last ask him Who is it that smote thee And he may answer the best man of them It was thou O mine enemy thou wast an Achitophel in the one a Doeg in the other a Belial in both And let such men know that this their instigation will end at last either in anguish or confusion teares or torment will become their recompence SECT 30. 5. IT is the manner and custome of wicked men to scoffe at the righteous as Ishmael scoft at Isaac Gen. 21.9 Rabshakeh at Hezekiah and his people 2 Kings 18.27 And the Philosophers at Paul Acts 17.18 to 21. And to this day the world is too full of scoffing Atheists and mockers of Piety Michal was barren yet she hath too many children that scorn holy exercises every houshold almost hath some in it
the Synagogue sought to undermine Steven that so they might have matter wherby to informe the Councell against him Acts 69 10. Their chiefe Principle is that of Lysanders VVhere the Lyons skinne will not suffice we must adde a scantling of the Foxes Whereupon as intelligencers for States mingle themselves with all companies but use their best art to keep themselves concealed so doe these you may travell with such an one as far as the Indies and yet finde the way into his heart a farther journey For as High-way-men lighting into true meaning company by the way can talke of sincere dealing and uprightnesse against robbery and oppression to take off suspition till they spy their opportunity so will they have semblances of religion pretend great love yea perhaps doe you a reall curtesie but with the same intent that Saul gave Michall to David which was only to ensnare him Like Fowlers and Anglers when they meane to catch and snare us they hide their nets and cover their hooks with the pleasing baites of flattery setting a sunshine countenance upon cloudy thoughts Yea when they intend to murther then speake they fairest when deadly malice dives deepest into their hearts then the smoothest words floate in their mouthes as no faces looke lovelyer then the painted Now this kind of undermining they have borrowed from Satan that old Serpent and arch-polititian who in the beginning useth this complement to our first Parents Ye shall be as gods when his drift was to have them devils Gen. 3.5 Yea he sets them on worke who never ceaseth either by himselfe or by his servants to tempt and undermine the people of God 1 Pet. 5.8 especially at such times as they are or should be addressing themselves to some notable workes in performing the will of God as we may see Ier 1.6 Ezek. 3.14 15. Nehe. 2.48.19 6.5 6 7 10. Acts 6.9 10. Matth. 4.1 But beware we trust them not for these Hypocrites never wound so deadly as when they stroak us with a silken â—and being like the mistaken Lanthorne in Eighty eight for under pretence of guiding they will draw us into hazzard and losse among our enemies and whosoever puts confidence in their words shall finde them to resemble sinking floores which will then fail us when our weight is on them And so much of the Verbal properties of this enmitie SECT 37. Qu. IN the last place what are the Actuall Properties Answ. Thirdly wicked men actually manifest their enmitie against the Religious in seven particulars viz. 1. By scornefull gestures 2. By withstanding their Doctrine 3. By combining together against the Godly 4. By imprisoning the Godly 5. By striking the Godly 6. By hurting the Godly 7. By killing the Godly First by gesture as Goliah against David when he looked upon him with a disdainfull countenance 1 Sam. 17.42 Which is a kinde of brow-beating and other wicked ones who made mowes and nodded the head at him Psalme 22.7 Gaped upon him with their mouthes as ramping and roaring Lions verse 13. Gnashed their teeth at him at publique meetings Psal. 35.16 Shaked their heads at him Psal. 109.25 Thus Iob complaines That his enemies opened their mouthes against him Iob 16.10 And Isaiah that the scoffing Idolaters gaped and thrust out their tongues against the godly in his time Isai 57.3 4. And the Labourers in the Parable are said to have an evil eye against the Master of the Vineyard because he was good Matth. 20.15 Many will speak that dare not strike and some will make mouthes that fear to speak Now this of gesture is a silent foe yet upon inquisition made I finde none more guilty of the Serpents enmitie than he who speakes with his brow and striketh with his eyes who because his tongue cannot usâ—ly condemn a man he will leave him suspected of ill by silence or some disdainfull gesture For as his Maâ—estie said most aptly and elegantly As the tongue speaketh to the ear so the gesture speaketh to the eye And though such an one be silent for want of words yet he is not so for want of malice even scoffes and nick-names slander and curâ—ing stickes in his teeth and onely dares not freely come forth because he is guilty of his owne faultinesse and were he not a monstrous coward not daring to speak or act for fear of â—ustice there would be no dealing with him yet bad as he is being dumbe I finde him uncapable of a verdict and so dismisse him to leade the Van which is both a punishment to himselfe and those that follow SECT 38. 2. IT is their manner to withstand and contrary the Doctrine which they are commanded by God to deliver Thus Zidkiah the false Prophet withstood and contraried Michaia's Doctrine 1 Kings 22.24 The Priests Prophets and all the people Ieremiahs saying Why hast thou prophesied in the Name of the Lord that this house shall be like Shilo and this Citie shall be desolate and without an inhabitant Ierem. 26.8 9. And thus Elimas the Sorcerer withstood and contraried Paul and Barnabas in their preaching Acts. 13.8 And this is still the manner of wicked men being better acquainted with wrangling than reasoning and deeper in love with strife that truth even to cavill against the good Word of God and oppose the messenger and what they cannot maintain by reason a feminine testinesse shall outwrangle These night-birds know right well that where the Sun shines there is small place for them to appear whence the Ministers preaching is as great a vexation to them as their conversation is to him and in case he hath a â—ire in his tongue kindled with a coal from the Altar they have a sea of water in their hearts to quench it But if some one be more specially gifted in convincing of sin he is sure to have treble opposition if he molest Satan and dispossesse him of his strong holds Satan will molest him with a powder all the Drunkards in that Parish shall fall about such a Ministers eares yea perhaps some neighbour Ministers that pretend gravitie and good will to God shall more than set them on for vertue fares hardest oftentimes from such as should uphold her When Henry Zuâ—phen was Preacher at Breame the Catholiques sent their Chaplaines to evey Sermon to trap him in his words but the greater part of them that were sent to hearken were thereby converted and did openly witnesse for him to his Adversaries teeth that they never in all their life had heard the like at which the Monkes and Cardinals were mad The case of our Prelates during the time of their High Commission None so deep in Hell as knowing men strong braines are commonly too wise to be saved by the foolishnesse of preaching But Paul the babler must be both heard and admired before heaven can be had yea great Doctors must acknowledge themselves but great Dunces in comparison of meaner men speaking by
that cursed death of the Crosse Matth. 27 3â— That the Scriptures might be fulfilled which saith And thou shalt bruise his hell for all that he suffered was but in his Humanity and so no more than the bruising of his heel And why all this Not for any evil they found in him for their own words are He hath done all things well Marke 7.37 He hath done such was his power all things such was his wisedom well such was his goodnesse and yet crucified and abused every way he must be It was indeed for his zeal purity and holinesse and because his life and practice was clean contrary to theirs his Doctrine too powerfull and pure for such carnal hearts to imbrace or endure So that it is plain and all men may see who are not dead in sense how it would fare with us might our enemies the same Seed of the Serpent have their wils SECT 45. Q WHat Uses may this serve for which hath been spoken touching the properties of this enmity and our Saviours suffering Answ. First by this tast of it's fruits learne we to detest them all Secondly it may serve to informe every man whether he be of the Serpents Seed a childe of the Devil as he came into the world or regenerate and so become of the Womans Seed a Childe of God and Member of Christ for as our Saviour saith speaking of false Prophets By their fruits ye shall know them so I of the Seed of the Serpent and children of the Devil By these 22 fruits of enmity you shall know them as well as you shall know the life by breathing or the day by it's light Wherefore all ye that read reflect and cast your eyes on these Examples which are such lively Emblems and Representations of your selves if you be the Serpent's Seed and yet in your sinnes Yea let it make you tremble for know assuredly that if this spawn of enmity formerly spoken of remain in you if any of these â—ayes you persecute Christ in his Members or but hate the good because they will not be so evil as you are you have not cast off this serpentine quality which you drew from the loines of old Adam but it is an infallible signe that you are of the Serpents Seed children of the Devil enemies to God and all goodnes the brethren of Cain yea Cain himselfe in another person and without repentance your portion shall be with Cain and the rest of that cursed Crue On the other side doth any conscionable Christian finde himselfe hated persecuted by ungodly men for wel-doing for Christ's sake for Religion and righteousnesse sake Let him be comforted for it is a manifest signe and a notable strong evidence that he is of the Womans Seed regenerate and borne a new the Childe of God a Member of Christ's mystical Bodie and an Heir of eternal Life Thirdly these Examples being written to admonish us upon whom the ends of the world are come may informe the Godly what they are to expect from the world Shall any hope to be free from suffering or tâ—â—â—ke it a strange thing when he doth suffer for wel-doing when our Saviour Christ himselfe suffered so much as he did being the onely begotten Son of God full of grace and truth No the Disciple is not above his Master nor the Servant above his Lord If they have persecuted Christ they will persecute you also Iohn 15.20 If they have called the Master of the house Beelzebub how much more them of his household Matth. 10.25 Yea senselesse were it once to thinke that the same enmity which spared not to strike at the Head will forbear the weakest and remotest Limbe Wherefore arme thou us O God with an expectation of that evil which we cannot avoid yea make thou us as strong as Satan and his instruments are malicious and then let them do their worst And so much of the Kindes and Properties of this enmity SECT 46. The Causes Q WHat are the Causes why wicked and ungodly men thus hate and persecute the religious Answ. The Causes being divers may yet be reduced to three Heads for either they be Causes in regard of God his Justice Mercy Wisedom Power Satan his permitted Malice Subtiltie Strength Men Wicked Godly And these we might further branch subdivide and distribute into Causeâ— Internal Material Formal Natural Artificial External Efficient Properly Improperly Meritorious Instrumental Final And those are either 1. Next or Remote 2. By themselves or By accident 3. Sufficient or Insufficient But the time would be too short oâ— this Treatise too long if I should speak of every one yea talking Fabius would be tyred before he could relate halfe of what is requisite to be spoken of each for they require whole Volumes besides Instructions if they exceed are wont as nailes to drive out one another Q1 Then select out the Principal I mean such as in regard of our edification are most behoovefull for us to know And least the pages should still grow as fish into a multitude garble your notions and give us onely the marrow of the matter Answ. The Causes best deserving our discovery and the worlds notice I take to be Eleaven 1. Contrariety 2. Ignorance 3. Separation 4. Speaking of Truth 5. Infidelity 6. Example of the multitude 7. The preaching of some Ministers 8. The scandalous lives of some Professours 9. Flocking after Sermons 10. Misprision 11. That they may have more company here in sin and hereafter in torment First a main Cause why wicked men hate and persecute the godly is the contrariety of their natures Q1 How contrary are they Answ. As contrary and opposite one to the other as are God and the Devill for the one are Children of God 2 Cor. 6.18 Gal. 3.26 Iohn 1.12 And partake of the Divine Nature 2 Peter 1.4 Being begotten Iames 1.18 And borne a new of God Iohn 1.13 1 Iohn 3.9 By the immortal seed of the Word Iames 1.18 And the Spirit 's powerfull working with it Iohn 3.5 8. whereby they are become like God in holinesse 1 Peter 1.15 And not children onely but heires also even the heires of God and heires annexed with Christ Rom. 8.17 being his brethren Rom. 8.29 Members of his Bâ—dy 1 Cor. 12.27 Bone of his bone and flesh of his flesh Ephes. 5.30 having his Spirit dwelling in them Rom. 8.9 to witnesse with their spirits that they are the Children of God verse 16. And being Temples of the Holy Ghost 1 Cor. 6.19 And the other are the Seed of the Serpent and Children of the Devil and so partake of his nature 1 Iohn 3.8 10 12 14 Acts 13.10 Iohn 6.70 and 8 4â— and 14.30 and 16.11 Matth. 13. 38 39. 2 Cor 4 4. 2 Tim. 2.26 Gen. 3 15. and 5.3 Ephes. 2.1 to the end and 5.14 1 Cor. 15.22 Rom. 5.12.18 Titus 3.3 to 8. 1 Peter 2.9 10 25. Iohn 3.3.5 6. which being
And Saul touching David 1 Sam. 26.21 Yea I know they are perswaded well of them even when they speake most to the contrary though I expect not they should use them thereafter We know Pilate judged Christ guiltlesse but yet he put him to death And Festus acknowledged that Paul was without crime yet he left him in prison I dare say Tertullus knew that he lyed when hee called Paul a Pestilent fellow his conscience could not chuse but answer him Thou lyest in thy throat Tertulus Paul is an honester man than thy selfe And must not these mens consciences tell them that the same they accuse so are in their lives the most unreproveable of the Land Yea I will appeal to their greatest adversaries whether the Protestant at large or those who are called Puritans be of the purest Religion and most reformed to the Primitive Church For not seldome are wicked mens judgements forced to yeeld unto that truth against which their affections maintaine a rebellion And yet as if they would stamp Gods Image on the Devills drosse and the Devills Image on Gods silver they justifie those actions and persons which God condemnes and condemn those which he justifies True these enemies to holines spare not to cast asperâ—â—ions on us else how should they worke their wills How should Naboth be cleanly put to death if he be not first accused of blasphemy 1 Kin. 21.13 and the like of Ioseph Eliah Ieremiah Susanna Paul Stephen and our Saviour Christ himself But if you marke it they are as guilty of the crimes whereof they be accused as Ioseph was in forcing of his Miâ—tris or as Naboth and the rest were of those things which were layd to their charge I speak not of those monsters those white Devills who make Religion a stalking Horâ—e to villany I know too many dishonour God by wearing of his livery But what was Satan to the children of God Iob 1.6 though hee thrust himselfe into their company Or what wise man will tax all the Apostles because one was a Iudas To argue because some are so and so therefore the rest are alike is a saplesse reason only becomming a foole An argument that deserves rather laughter than beleife Yet most men are 〈◊〉 fooles or rather brute beasts led with sensuality and made to be taken and destroyed as Saint Peter speaks who because they love to speake evill of the way of truth 2 Pet. 2.2.12 If they see but an hipocrite discover himselfe they not onely harden themselves in their sinnes and as it were breake their owne necks at this stumbling block being Satans trap set on purpose to catch their blinde soules in but condemn all the rest of his profession to be such as he is save that they dissemble their hypocrisie more closly cunningly which is as equal and â—uâ—t as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son But as all are not theeves that Dogs bark at so all are not hypocrites which they terme so But admit there were more than there are the faults of many should not make us uncharitable to all Nor the goodnesse of some make us credulous of the rest SECT 52. INdeed as all our enemies are not alike witty so they are not alike malicious for some transcend this way as Doeg did the rest of Sauls servants another way you shall know such an one by these few markes his hatred is so inveterate and universall that hee spends all his wits in frothy scoffes and invectives against the whole people of God and as if the door were not wide enough except he set open all the windows and break downe the walls to let in this infectious ayre his tongue scrues something against the religious into all discourses and when his owne invention failes it shall be supplyed with what he hath heard for as the Papists never found any error spued out by the Ancients but they have licked it up superstitiously to abuse the same so he never heares of any scoffe slander or devillish invective formerly devised but he licks it up that he may spit it out againe in the face of some Professor or on the other side poyson those with whom he doth converse being to his company like a mad dog that so biteth every one he meets that they become madde too and as apt to bite others as himselfe or in case he meets with another like himselfe in wit and malice it may bee said of them as Diogenes spake of two ill conditioned women when hee saw them talking See how the viper and the Aspe are changing poyson And nothing so tickles the spleen or glads the heart of such as that discourse which may most shame profession disgrace Relion and dishonour God But O that ever those tongues which dare call God Father should suffer themâ—elves thus to be moved and possessed by that uncleane spirit Or that ever the church should own such for her children In the Primitive times the Church would have denied her blessing to such a Sonne that should have thought himselfe disparaged by serving Christ and wearing of his livery although hee had not scoft at others yet this man flatters himself that he is a Christian yea you cannot beat him from it but that he is as good a Christian as the precisest and shall goe to Heaven as soone But let him that reads consider whether it be not a fearefull thing to lend to Satan the heart for devinng the tongue for uttering and the eare for hearing of calumnies and all this to disgrace the grace of God in his children and make it fruitlesse to themselves and others O impiety to be abhorred Such sport on earth is only sport for the Fiends in Hell and let them look to it for such joyes may chance to cost them eternall mourning yea certainly if the infernall Tophet be not for them in case they repent not it can challenge no guests for I may well say unto such an one Many sinners have done wickly but thou surpassest them al thine is such a superlative such a soul murthering sin that no other sin can paralel it SECT 53. BUt thou hast plenty of excuses to pacify thy blinded and benummed conscience Yea thou wantest not some carnall reasons to make it good as an easie inâ—ention may put false matters into true Sylogismes And amongst the rest thou wouldest not have men singular wherefore that they may have lesse zeale and more temper thou seekest to allay their heat with frumps and scoffes and taunts and jeeres as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane For carnall men who cleave as close to custome and example of the greatest number as clay to a Cart Wheele thinke every one exorbitant that walketh not after their rule 1 Pet. 4.4 As the Sodomites thought of Lot Gen. 19.9 the hundred
and twenty Governours of Daniel Dan. 6.11 and the Caldeans of Shadrach Meshech and Abednego Dan. 3.10 to 30. Daniel of all Darius his servants was so bold as to pray three times a day not in contempt of the King of Babilons decree but in zeale and obedience to the God of Heavens command the Governours â—â—ranging at it accuse him and say this Daniel which is of the captivity regardeth not thee O King nor the Decree which thou hast signed but doth so and so wherfore command we pray thee that he be cast into the Lyons den for no decree nor statute which the King establisheth may be altered Dan. 6. Again what disorder is this that I heare of you saith Nebuchadnezzer to Shadrach Meshech and Abednego will you not serve my Gods nor worship the golden Image that I have set up Dan. 3.14 who answered no be it knowne unto thee O King wee are not carefull to answer thee in this matter they were all as stiffe as if they had eaten a stake and they could not bow to an Idoll as the godly have been in all ages not being able to wheele with the times Yea they that truely fear God are usually as immoveable as the Sun in its course because they thinke and speak and live by rule and not by example and hold themselves as fast tyed as if they had the oath given them which the 〈…〉 solemnly presented to their Judges 〈◊〉 to swâ—rve from tâ—eir consciences whâ—â—â—â—mmand soever they should 〈…〉 themselves to the contrary 〈…〉 strictnesse is a great eyesore 〈…〉 men who hate singularity almost as they doe sanctity which makes them so cry it down And no marvell for these men and so all Protestants at large so scorne to be singular that they will conform to any Religion the State shall establish yea should they be commanded to worship a Calfe with the Israelites Exod. 32.4 or a golden Image with the Chaldeans Dan. 3.7 They would instantly doe it as the times of Queene Mary witnesse Good honest men let them injoy their communities peace and plenty any Religion shall serve their turne They are as indifferent as Doctor Kitching who being Abbot was first the Popes sworne Servant then an halfe Papist King Henry having cast off the Pope a Protestant under Edward the sixt a downe right Papist with Queene Marie And a Parliament Protestant againe when hee tooke the Oath of Supremasy under Queene Elizabeth Of whose faith I take most Protestants at large to be For let them hear of a change in Religion it shall never a whit trouble them What cares a stupified worldling for the removall of our Candlestick What is it to him if the superstition and blindnesse of Popery did over-shadow the Land and turne day into night It is nothing to him if he can but see to get money Light or darknesse Scripture or tradition the King or the Pope Christ or Antichrist are all one to him to heare a Sermon or see a Masse he likes them both alike Perhaps they may thinke better of themselves and untill they be put to it resolve stoutly but a temporaries Religion and flashes are but like Conduites running with wine at the coronation that will not hold or like a land flood that seemes to be a great Sea but comes to nothing Now these are the men if you observe them that cry out so against singularity which imputation together with their extolling the meane is a cunning discouragement but it is the Devils Sophistry for the meane of vertue is between two kindes not betweene two degrees it is a meane grace that loves a meane degree of grace Yet this is the onely staffe with which the World beates all that are better then themselves What will you be singular Or are you wiser then all Or what is this but want of discretion And to speake truth that which worldly men call discretion eates up all true wisedome Their discretion and moderate stayednesse devoures all true honesty and goodnesse But shall Lot leave his righteousnesse for such an imputation of singularity Or shall he not depart Sodom because the whole City thinkes it better to stay there still Shall Noah leave building the Arke and so himselfe and his whole houshould perish because all the World else thinkes him haire-brained Or must the name of a Puritan dishearten us from the service of God No but as Saint Paul said in his Apollogy Acts 24.14 after the way which they call heresie so worship I the God of my Fathers so wee in this case After the way which prophane men call Puritanisme let my soule desire to serve Iesus Christ. SECT 54. Ob. I Grant will the more moderate worldling say in such cases wherein the word of God is expresse singularity is not lawfull onely but laudable But which makes my spleene rise they will not conforme to things indifferent Answ. A seduced heart deceives thee in so saying why else doest thou cast the same aspersions upon such as are conformable But admit they onely are thornes in thine Eyes doest thou well to hate al that are not of thy own judgement or that have tenderer consciences then thy selfe No for honest and good men may differ in opinion not only in things triviall but in matters of great moment provided they agree in the fundamental articles of the Catholique faith and yet may and ought to continue brotherly love and communion as members of the same mysticall body as many examples witnesse both of eminent Christians and Fathers of the Church as also our Saviours words who speaking of the fundamentall poynts penneth the league thus He that is not with us is against us but oâ— poynts not fundamentall thus He thaâ— is not against us is with us Whereaâ— these differ from thee if thou beest a true Protestant as thou wouldest bee thought to be in nothing materiall for there is a vast difference between another discipline and another doctrine and they little differ that agree in matter Only their consciences are not so large as thine and thou thinkest those things indifferent which they cannot assent unto though they take more paines to satisfie and informe themselves then thou doest But admit they be things of an indifferent nature even actions of indifferency when once they are felt to trench upon the conscience lay deep obligations upon the soul even whiles they are most slighted by carelesse hearts there being no lesse difference in consciences then stomacks of which some will digest the hardest meats and turne over substances not in their nature edible whiles others surfeite of the lightest food and complaine even of dainties And indeed every gracious heart is in some measure scrupulous and findes more safety in feare then in presumption And certainely in cases of a doubtfull and questionable nature it is ever good to take the surest side and which draws neerest to probability Many things are of so questionable a
nature that much may be said on either side Now if I chuse that side on which I am sure I shal not sin I deserve to be excused rather then censured if I use them it is possible I may sin it may be they are not sinfull yet I am not so sure of it that I shall not sin if I use them as I am sure I shall not sin nor break any of Gods Commandments if I doe not use them This I may be bold to build upon He that sayles amongst Rocks it is possible hee may escape splitting but hee is not so sure to keep his Vessell safe and whole as he that sayles in a cleare Sea where no Rocks are at all SECT 55. Qu. BVt to speak really and as the truth is why doe they use all these discouragements An. Their onely aime is to make us square our lives according to their Rule as that Gyaâ—t did proportion the bodies of all his guests to the bed of his Harlot Yea if they would give their tongues liberty to acquaint us with their hearts and consciences they must needs confesse that they use that odious nickname devised by Satan himselfe for no other end but to slout men out of their faith and holy profession and to bring the very truth of Religion and power of godlinesse into contempt and scorn And indeed whom not heroicall in fortitude the case standing as it doth would it not discourage and beat back to the world But thanks be given to God his Spirit herein so hardneth and steeleth his servants that their faces are like flint and themselves like brazen walls and defenced Cities though otherwise soft in affection and true professors of meeknesse Yea undoubtedly he must be more then man that is more spirit then flesh that can contentedly make himself contemptible to follow Christ be pointed at for singularity endure so many base and vile nicknames as are every where cast upon the conscionable for there is scarce a house but is haunted with these kinde of spirits familiars visible and carnall Devills soule-murtherers have his religion â—udged Hypocrisie his Christian prudence craâ—t and policy his godly simplicity sillinesse his zeale madnesse his punctuall obedience to Gods Laws rebellion to Princes his contempt of the world ignorance his godly sorrow dumpishnes c. For these and the like as unseasonable froâ—s nip all gracious offers and beginnings in the bud and as much as in them lyeth with Herod labour to kill Christ in young professors Yea the censures and scoffs of these Atheists and Worldlings like the blasts of Rams-hornes before the wals of Iericho lay al the strength of a young beginners vertues levell at one utterance yea it is the only Remora greatest cause of arrest if any looke heaven-ward that makes them recoyle True a wise man will not be scoft out of his money nor a just man be flouted out of his faith Yea like Iohn Baptist hee will hold his profession though hee loose his head for it If Christ have but once possest the affections there is no dis-possessing him againe The league that Heaven hath made Hell wants power to breake If the sweet doctrine of Christ be once gotten into the heart it cannot be got out againe by all the torments which wit and cruelty can devise as we see in the Martyrs Neither would hee ever endure a blow who cannot concoct a foule word Hee that is discouraged and made returne with an Ishmaelitish persecution of the tongue how would hee endure a Spanish Inquisition or those Marian times Hee that is so frighted with a squib how would he endure the mouth of a Cannon But to proceed For a man to bee scoft out of his goodnesse by those that are lewd is all one as if a man that seeth should blind-fold himselfe or put out his eyes because some blind wretches revile and scoffe at him for seeing or as if one that is sound of limbs should limpe or maime himselfe to please the Criple and avoid his taunts For my part I had rather live hated of all men for goodnes then be beloved of al for vice and rather please one good man then content a thousand bad ones his single authority being sufficient to countervaile the disdain of a whole Parish of sensualists Yet experience shewes That divers are content to be misled with the multitude rather then be an obiect of their scorne and derision Yea thousands hold it the best and safest way in differences of religion without further question to take the stronger part that so doing as the most doe they may have the fewest to finde fault with them and al through base cowardlinesse Which bashful devill never leaves a great many so long as they live whereby with the rich man Luke 16. they never thinke of heaven till tormented in the flames of hell Whereas Satan formerly assaulted the Church by violence now he doth it by deceit and certainly the devill gets more by such discouragements and the reproaches that are cast upon religion then he did formerly by fire and Faggot for then the blood of the Martyrs was found to be the seed of the Church others Phoenix-like springing out of their ashes wheras now multitudes of souls are scoft out of their religion by wicked men But I grieve to see how they wrong themselves in thus wronging others for in that wicked men do so mock and deride such as are in love with heavenly things it is hard to say whether they doe most offend in hindering the honor of God thereby or their neighbours wel-fare or their own salvation Alas some men will better abide a stake then some others can a mocke Zedikiah was willing to hearken to the Prophets councell but that this lay in his way the Chaldeans would mock him Ier. 38.10 it was death to him to bee mock'd A generons nature is more wounded with the tongue than with the hand yea above hell there is not a greater punishment then to become a Sannio a subject of scorne as Sampson I doubt not found Alcibiades did professe That neither the proscription of his goods nor his banishment nor the wounds received in his body were so grievous to him as one scornfull word of his enemy Câ—esiphon Thou thinkest not tongue-taunts to be persecution but thou shalt once hear it so pronounced in thy bill of inditement Ishmael did but flout Isaack yet Saint Paul saith he persecuted him Gal. 4.29 God calls the scorning of his servants by no better a name then persecution And what ever thou conceivest of it let this sault be as far from my soule as my soule from hell And thus you see That nothing but goodnesse is the whetâ—â—on of their malice which being so are not we heathenish Christians What honour of Christ is there among us wher Religion makes one contemptible Is this Christian-like Such men may bee Christians in shew or
name but they are devills indeed however they flatter themselves resembling the high Priests Scribes Pharisees who called themselves the Church while they went about to kill the head of the Church who the same night that Christ instituted the Sacrament and consulted how to save them did consult how they might destroy him yea let any indifferent stander by â—udge whether thou beest not bottomlessely ill who doest malice goodnesse in others who art displeased with us because we please God and murmurest like the Scribes and Pharisees at the same things whereat the Angels rejoyce for none but a Caine or a Devill in condition will envy because his owne workes are evill and his brothers good They are desperately wicked that cannot indure so much as the sight of godlinesse as he was fearefully idle that Seneca speaks of whose sides would ake to see another worke Neither couldest thou doe so if the Devill were not in thine heart And so much touching the third difference betweene the seed of the Serpent and the seed of the woman SECT 56 4 FOurthly as they hate and persecute the godly because they doe well so likewise because they fare well and are accepted before them As why was Caine wroth with his brother Abel and after slew him as affirmeth the holy Ghost but because The Lord had respect unto Abel and to his offering but unto Cain and his offering he had no respect Gen. 4.4 5. Why did Esau hate Iacob and purpose to kill him but because of the blessing wherewith his father blessed him Gen 27.41 Isaacs blessing bred Esaus hate Again Wherefore did the Philistines and Abimelek envy Isaac stop up his wells and banish him from them but because the Lord so abundantly blessed Isaac as appeares Gen. 26 12. to 18. Wherefore did Iosephs brethren hate him not being able to speake peaceably unto him and after sell him into AEgypt but because his father more favoured him and they feared he should reigne over them Gen. 37.4 If Ioseph be his fathers darling he is his brethrens eye-sore Wherefore did Saul persecute David and pursue after him from place to place to take away his life but because he was so praised and preferred of the people before himselfe and The Lord was with David and prospered him in every thing he tooke in hand 1 Sam. 18.12 13 28 29. Davids successe is Sauls vexation yea he findes not so much pleasure in his Kingdome as vexation in the prosperity of David And lastly for I passe by the elder brothers envy in the Parable against his younger brother when his father so royally entertained him at his return Luk. 15.28 which is meant of the Iewes envying the Gentiles conversion and many the like instances Why was Eliab wroth with his younger brother 1 Sam. 17.28 but because he should bee more exalted And I doubt me whether Davids brethren were more glad that Goliah was slaine or angry that hee was slaine by their brother for envy is sicke if her neighbour be well and the good mans honour is the envious mans torment as it fared between Haman Mordecai as hereafter the glory of Christ shall adde to these reprobates confusion when they are driven to confesse This is he whom we once had in derision SECT 57. BUt to apply what hath been collected out of the Word See whether these examples sute not with some and not a few in our times As First why doe a sort of Ministers none of the best I meane such as live ill and viciously or preach ill and unprofitably or both live ill and preach ill maligne hate and traduce yea promote against such as preach more faithfully and powerfully and live more holily and unblameably but because God honours their Ministery with the conversion of soules and their words are with such power that the people flocke after them as they were wont after Christ while in the meane time themselves are neglected and dis-esteemed being as they suppose far greater scholers for if a Minister preach profitably they will give it out hee is no scholer neither can they doe Satan a greater pleasure and their Sermons more elaborate for they will be as long in the conception and breeding of them as an Elephant is of her young which being borne onely amazeth the hearers and makes them at their wits end with admiration their owne bosomes will tell them that I speake truth Againe why doe these men inveigh and preach against preaching As what needs so much preaching say they and all stupified sensualists it was never a good world since so many Lectures were set up there was more love and charity and plaine-dealing among our fore-fathers they meane in time of Popery who were only verst in the Lords Prayer Creed and ten Commandments one Sermon well remembred and put in practise is better then ten yea quoth a Minister in the pulpit that preacht himselfe once in six weekes that hee might silence his Parishioners who complained for want of their daily food you will finde this Sermon more then you will be able to practise this two months and no question spake out of feeling for he having lived already above five ages could never yet put those five words of his text into practise viz. Repent and beleeve the Gospel But the reason of this their murmuring is easie Carnall worldlings cry up practise to cry downe knowledge as you may see by their own practise even as cunning Papists will extoll Saint Iames onely to disparage Saint Paul This point would be further applied but let conscience doe it for it is a sore that will not endure rubbing onely this if any man be vexed at his brother because he fares better and is better accepted because he is favoured and respected of God and good men while himselfe is neglected and disesteemed of both much more if hee belch out his spleene against the religious because they are praised and preferred before himselfe let him know that this could not be if hee were not full of the venome of the serpent Psal. 112.10 Pro. 14.30 SECT 58. SEcondly this may be applied to people of the looser sort As why doe their hearts rise against every holy man they see as some stomacks rise at sweet-meats Why doe all drunkards and vicious livers hate the religious and so belch out their enmity and spleene against them in raising and spreading of slanders as they doe but although partly to rescue themselves from contempt and procure a contrary esteeme by putting a foule and ugly vizard upon vertue and decking up vice in a gorgeous and comely attire yet chiefly because they are precious in Gods sight his peculiar and chosen people out of all the world the children of God and members of Christ temples of the holy Ghost yea chiefly because they partake of the Divine Nature and are one with the Father and the Sonne Iohn 17.14 21 22. 2 Cor. 6.18 This is the
Iealousie The Sap Hatred The Fruit Persecution severally and apart for ignorance causeth Suspition and Suspition Hatred and Hatred Persecution But I cannot stand upon these SECT 61. Qu. IF Ignorance be such a generall cause of hatred and persecution as you have shewre What is the reason that so many great Scholers and wise men do also hate and persecute the godly Ans. Great scholers they may bee and wise men also in the worlds esteeme but in the maine and in Gods account they are nothing so for admit they have inlightned heads sufficient to leave them without excuse yet because they withhold the truth in unrighteousnesse and doe not glorifie God with their knowledge neither are thankfull but become vain in their imaginations their foolish hearts are darkned and so while they professe themselves to be wise in changing the truth of God into a lie they become fools and expresse it by thus hating God and his children Romans 1.18.21.22.25.30 So that Ignorance is the cause even in them also And indeed if they were wise they would foresee the torments of hell and prevent them as Bernard speakes Or if they knew God they would keep his commandments for hereby saith Saint Iohn is it knowne that wee know God if we keep his Commandements 1 John 2.3 but he that saith I know him and yet keepeth not his Commandements is a lyar and there is no truth in him Ver. 4. Yea these have sworne to keepe the commandements and to deny the world and yet are not content with their owne disobedience unlesse they cast aspersions upon them that obey Againe thirdly if they knew Christ they could not but love him and loving him they must needs love his members not persecute them for it is the very first part of our conversion to love them that love God 1 Joh. 3.14 and 4.7.8 and Joh. 13.35 But so many as are enemies to the crosse of Christ shew that they never knew God in Christ. As for their wisdome and learning you must know that men may be â—xquisitely wise and incomparably learned in the worlds opinion and yet very fooles in Gods account 1 Cor. 3.19 As sharp-eyed as Eagles in the things of the earth and yet as blinde as Beetles in the matters of heaven And knowledge consisteth not so much in the quantity as in the quality not in the greatnesse but in the goodnesse of it For as a little precious stone is of more worth then many other stones of greater bulke so one drop of wisdome guided by the feare of God is more worth then all humane learning One sparke of spirituall experimentiall and saving knowledge is worth a whole flame of secular wisdome and learning One scruple of holinesse one dram of faith one graine of grace is more worth then many pounds of naturall parts But learning and grace doe not alwayes keep company together Yea O Lord how many are there that have a depth of knowledge yet are not soule-wise That have a Library of Divinity in their heads and not so much as the least Catechisme in their consciences no rare thing for men to abound in speculation and be barâ—en in devotion to have full braines and empty hearts cleare judgements and defiled affections fluent tongues and lame hands Yea you shall heare a flood in the tongue when ye cannot see one drop in the life For example I might instance in Balaam whom the holy Ghost stiles a foole 2 Peter 2.16 And Iudas Mat. 27.3 4 5. And Paul before his conversion who even while hee was a persecuter like these men was eminent among the Pharisees for wit and learning but a very Ideot among the Apostles And lastly the Priests Scribes and Pharisees who were matchlesse for their wisdome and learning as wanting nothing that either nature or Art could inrich them withall yea and they were chiefly learned in the Scripture Gods Oracles which will make a man wise or nothing and yet our Saviour who could not bee deceived calls them foure times in one Chapter blinde and twice fools Mat. 23.16.17.19.24.26 Because they wanted faith and holinesse which are the sinewes and nerves yea the soule of saving knowledge inlivening feeding and strengthening the same for in the dialect of the Scripture a fool is a naturall man and a wise man a man sanctified Alas God regards not lip-learning and tongue-wisdome and braine-knowledge except it ceize upon the heart also and lead captive the affections to the government of the Gospel whereby wee are changed and transformed into new men after the image of Christ 1 Cor. 2.12 Eph. 4.20 to 25. Col. 3.10 except we digest our knowledge into practise and imploy our wisdome to his glory that gave it our neighbours good and the furthering of our owne salvation For with him wickednes is folly and the greatest sinner is the greatest foole and he most wise that is most religious and that offends least Prov. 1.7 Iob. 28.28 Prov. 9.10.12 and 11.3 Deut. 4.6 Hosea 14.9 Iames 3.13.17 2 Tim. 3.15 And he that is truly wise thinks that to be wisdome and folly which God thinks so Neither is that worth the name of knowledge which may be heard only and not seen Good discourse is but the froth of wisdome the pure and solid substance of it is in well framed actions What saith the Scripture Keepe the Commandements of God and doe them for this is your wisdome and understanding before God and men Deut. 4 6. And again He that is a wise man and indued with knowledge will shew it by his conversation in good works Iames 3.13 For SECT 62. RIghtly a man knows no more then he practiseth It is said of Christ 2 Cor. 5 21. that he knew no sinne because he did no sin in which sense hee knows no good that doth no good And certainly they who wander in the by-paths of sin and errour declare themselves ignorant of the right way of salvation Rom. 3.17 Saving knowledge of the truth works a love of the truth knowne it is an uniforme consent of knowledge and action Iob 28.28 He onely is wise saith Solomon that is wise for himself Prov. 9.12 He whose conscience pulleth all he hears and reads to his heart and his heart to God who turneth his knowledge to faith his faith to feeling and all to walke worthy of his Redeemer he that subdues his sensuall desires and appetite to the more noble faculties of the soule Reason and Understanding and makes that understanding of his serve him by whom it is and doth understand hee that subdues his lust to his will submits his will to reason his reason to faith his faith his reason his will himself to the will of God this is practicall experimentall and saving knowledge to which the other is but a bare name or title For what is the notionall sweetnesse of honey to the experimentall taste of it It is one thing to know what riches are and
multiplying glasses That subtil Syren with Orphean aâ—ers and dexterous warbles leads us to the flames of hell and then derides us with contempt and triumph Like a cunning courtezan that dallies the Ruffian to undoe himselfe and then paies him with a fleere and scorne SECT 73. BUT I hope I have said enough and that thou art convinc'd in thine own Conscience that hitherto thou hast been a meer Atheist and that through Atheisme thou hast hated reviled and persecuted the godly If not Truth is as much Truth when it is not acknowledged as when it is Now if thou dost confidently and without peradventure beleeve what the Scripture speaks of God Heaven Hell c. If thou beleevest the threatnings and precepts as well as the promises and if thou bearest any love to thine owne soule Break off thy sins by repentance and oppose the good no longer give no credit to the flesh or the Devill which propheâ—â—e prosperity to sinne but beleeve God and the Scripture which manifestly proves that every man shall bee judged according to his works Revel 12.13 22.12 Make not Christ a boulster for sin nor Gods mercy a warrant for thy continuance in an evill course Bee not therefore evill because hee is good least like the foolish builder thou commest short of thy reckoning for Christ came to destroy the workes of the Devill Iohn 3.3.8 9 10. And not to be a Patron of sin and there is mercy with God that hee might be feared not that he might be despised blasphemed c. Psalm 130.4 Yea know this and write it in the Table-booke of thy memory and on the table of thine heart that if God's bountifullnesse and long suffering towards thee does not leade thee to repentance it will double thy doome and increase the pile of thy torments for every day which does not abate of thy reckoning will increase it Qui numerat dotes numerat dies and thou by thy hardnesse and impenitency shalt but treasure up unto thy selfe wrath against the day of wrath and the declaration of the â—ust judgement of God Romans 2 4 5 6. And so much of the third Cause SECT 74. THere are Eight other Causes as they make them why they thus hate and persecute us The first is Speaking of Truth for which see 1 King 22.8.17.23 24.26.27 Ier. 11.19 and 26.8 9.11 and 36.23.26 and 38.4 5 6. Amos 5.10 Mark 6.16 to 29. Act. 16.19 to 25. and 17.5.6.7.13 and 18.11.12 13. and 19.26 to 34. and 21.27 28.30.31 and 22.22 23. and 23.1 2.12 13.14 Gal. 4.16 The second is Misprision for which see Act. 24.14 and 26.9.10.11.24 1 King 18.17 18. Psalm 14. 1 Ier. 44.17 18 19. Wisd. 5.4 Matth. 7.14 and 13.55 56 57. and 28 15. Mark 5.39.40 and 7 5 8.9 Iohn 2.19 20.21 and 3.3.4 and 7.15.23 24. and 8.15.57 58 59. 9.16 16.2 Act. 2.13 2 Thess. 2.10.11 12 Rom. 8.5 6 7 8. 1 Corinth 1.18 to 29. and 2.7 8 10 11.12 13 14 15 16. and 3.18 19 20. 2 Timothy 2.26 1 Pet. 2.7 8. Revel 3.17 The third is Example of the multitude touching which read Gen. 19.4 to 12. Numb 14.2 3 10. and 16.1 to 4. Matth. 27.20.25 27 39 49. Act. 19.24 to 30. The fourth is Separation for which looke Gen. 39.12 to 21. Psal. 26.4.5 and 101.7 and 119.63.115 Prov. 5.8 and 23.20 Ier. 15.19 Wisd. 2.16 Ioh 15.19 1 Cor. 5.11 2 Cor. 6.17 Ephes. 5.7 2 Thess. 3.6.14 1 Pet. 4.4 Rev. 18.4 The fifth is The preaching of some Ministers for which see Ier. 5.31 and 8.11 and 23.13.14 15 16 17.21 22 26 27.31 32. Ezek. 22.25 26 28. Mat. 9.34 Mar. 13.22 Ioh. 5.43 Act. 13.8 and 20.29.30 Romans 16.17 18. 2 Cor. 2.17 and 11.13.14.15 1 Tim. 4.1 2 3. 2 Tim. 3.8 2 Pet. 2. ch and 3.3 The sixth is The scandalous lives of some Professors for which see Gen. 9.21.22 and 12 18 19. and 19.33 35 36. and 20.2.12.16 and 34.13 14 15 16.25 26. to 31. 1 Sam. 2.12 to 18. 2 Sam. 12.14 Mat. 7.15 and 18.7 and 23.3.14 23 24 25 27. and 26.14 15 16.70.72.74 and 27.5 The seventh is Flocking after Sermons for which looke Ioh. 11.48 and 12.19 and 6 2. Acts 13.45 Matth. 4.24 25. and 15 30. Mar. 3.10 and 8.1 and 10.1 2. Luke 5.15 and 6.17 18 19. Eightly the finall Cause is that they may have more company here in sinne and hereafter in torments For which turne to Psal. 35.4 7 12. 40.14 56.6 59.2 3. Matth. 23.13 15. Luke 11.52 Iohn 11.48 and 12 10 11. and 15.19 Act. 26.11 1 Pet 4.4 Revel 12.17 and 13 15. But they are all so prolix and yet so unmeete to be abbreviated that if I should handle them and make of all but one Volume they would so swel the heape that not a few would bee deprived of the whole Hee will buy a Manuall or Enchiridion that will not buy a Commentary and hee will read a Curranto that will not reade a Chronicle History Yea it may happen to meet with Patients so desperate that although they acknowledge it is of absolute necessity for them to be informed touching these things yet having Queasie stomacks if they see their Potion bigge aswell as bitter will resolve to suffer yea to dye rather than take it That will bee swallowed by morsells and easily disgested which being taken all at once will not only cloy but surfeit Wherefore I have devided the whole into parts of which five are already published Viz. The Cure of Misprision Compleat Armory against evill society Characters of the kinds of Preaching Sin Stigmatized The Victory of Patience FINIS Imprimatur John Downeham * of Gen. 3.15 what chiefly concerns our selves we apply to others and this makes all meanes to prove ineffectuall Sufficient hath beene spoken to convince the most malitious The reason why so few are converted Al scoffers as bad as Cain Ishmael c. No expecting a voice from heaven as Saul had and yet if so it would not pâ—evail with them The worst think well of themselves The most prophane can apply the promises which belong not to thâ—m hard to say whether their applying the promises or not applying the precepts and threats most occasions their impenitency Salvation not more promised to the penitent then damnation threatned to the impenitent If we will not heare Christ now he will not heare us hereafter Christ came not to be a patron for sin but to sanctifie as well as to save us If Christians we wil imitate Christ if Gods servants we will obey him But scoffers are Satans servants The great evill that scoffers do Satan the god king and father of all unbelievers Satan speakes in and by scoffers but they know it not Of which many examples 1 Tim. 6. â—4 Five main reasons why they fight under Sathans banner and yet thinke themselves Gods servants 1 Their ignorance of spirituall things 2 the
commonnesse of this sin hath taken away the sense of it This counted no sin and yet worse then all his fellows 3 They reject all meanes of being bettered 4 Because they will not imbrace the truth they are given up to beleeve lyes 5 The Prince of darkenesse blindes them Satan prevailes most by desception of our reason We mistake good for evill and evill for good Sathan desires no more then to beheard speake He will put a faire coulour upon the foulest sin and make the best action odious He hath perswaded millions that they doe wel in persecuting the saitus If Sathan shewed the hooke as well as the bâ—ite his Kingdom would not be so populous Sathan more servants here then God Few compared with the multitude shall be saved The difficulty of entring the strait gate 1 Pet. 4.18 Yet most live as if they had no soules The foolish ingratitude of ungodly men Want of application on the cause of al impiety All performances abominable except they proceed from right ends and a heart sanctified Tryall of a Christian by the fruites of his faith Morrall men count zeal madnesse and Religion foolishnes They so hate holinesse that they will hate men for it They persecute us out of zeal Which is the case of not a few All hated for religion or haters of reigion They have so hardened their hearts that we were as good admonish a stone The reason why al are not beaten off by their sâ—offes How to have our â—udgments cleared and our prejudice cured Occasion of writing upon this subject All ineffectual except God give a blessing The religious hated and spoken against of all and every where A secret enmity antipathy betweene the wicked and Godly Millions beaten off from being religious by the scoffs reproaches of wicked men The miseâ—â—ble â—ondition of cowardly Christians A remarkable example The contempt of Religion makes many resolve against goodness They will make an evill construction of what soever we do or speak No reclayming such as are forestaled with preiudice Meanes to cleare our Iudgments touching the worlds hatred Religion most opposed by formall professors Christ his crosse inseparable All the saints have been hated and persecuted Meanes to confirme comfort strengthen us against the worlds hatred Their malice a good signe we belong to God The originall of the worlds hatred Gen. 3 15 opened explained An enmity proclaimed and what it is The Author proclaiming The Captaines and Souldiers between whom All wicked men are the Serpents seed What is meant by the Woeman and her seed Severall uses of instruction 1. Vse 2 Use 3 Use The certainty of this War Lessons of Instruction from hence 1 Lesson 2 Lesson 3 Lesson 4 Lesson Originall sin the origâ—nall of this disâ—cord The end why â—hreefoâ—d God the Author without being the Author of sin 1. Reason 2 Reason The same further cleared The distinction of adversiâ—ties The time when this warr was proclaimed 2. The time that it is to continue 3. The time more strictly in regard of the subiect and obiect A Vse of comfort The manner of their venting this enmity The circumstance of place three-forld What will be the issue who shall get the Victory What is meant by brusing the head What by bruising the Heele This text an epitomy of the whole Bible Order and distribution of the whole booke The continuance of it in all Ages 1 It was before the Flood 2 After the Flood before the Law 3 After the Law before Christ. 4 In the time of Christ and his Apostles What a multitude have suffered for professing Christ. 5. After the Apostles in the time of the tenne Persecutions 6 From the primitive times hitherto Formall Christians the greatest persecutors of true Christians 7 In the times wherein we live A holy life cannot escape persecution This enmity makes them forget all â—â—turall affection 8 It will continue so long as time continues Application of the point Twenty two signes or properties of this enmity 1 They envy the Godly Envy the Devills cogniâ—ance as love is Christs 2 They contemne them which is not for 〈◊〉 of ignorance 3 they reioyce at our supposed evill estate But most if they see us sin 4 They hate the godly Their hatred extends to the whole generation of the Godly But they have not so much authority as malice Though their punishment shall be never the lesse 5 They murmure against the godly and God himselfe For being better then them selves They have a great advantage of the godly Their miserable condition 6 They sensure our actions and mis-consture our inteutions Preiudice blindes them They traduce whoÌ„ they cannot seduce They condemne others that themsâ—lves may be justified They iudge others by themselves 7 They carry tales of us to the Rulers Charge us with many things but proove nothing They passe over our good partes They will coyne matter to accuse us How to heare the tale-bearer No musick so sweet as to heare well of themselves ill of the religious The tale-bearers end 3 They give divelish councel against us They dazell mens eyes with false accutions Their matchlesse malice in slandering us The Prelates more ready to yeeld their ayd then the rude rabble to aske it 9. They flout and scoffe at the godly They so hate righteousnesse that they hate men for it They think us mad we know them to be mad They are zealous against all that are zealous They scoff at us God laughes at them Their punishments No greater Argument of a foule soule 10. They use to nick-name the godly It is the Devill that speakes in and by them Nothig hath proved more successfull to Satan then lies Wicked men think to grace themselves by disgracing the godly 11 They revile and raile on the godly Because the Law bindes their hands they smit with their tongues They speak evill of us because they cannot do evil to us How fitly they are termed dogs Their words are to bee â—lighted Foule mâ—uthed men and women are devills in the Scripture phrase Satans heart in their lips 12. They raise slanders of the godly Evill reports both make and increase iealousies and disable us from discerning the truth Slanderers Satans best servants Great wits not apter to raise slanders then othes to beleeve them A slander once raised never dyes At least it leaves a scar of suspition behinde Wise men will examine before they beleeve Their policy in slandering us The theef most forward to cry stop theefe 13. They will curse the godly Wicked men lye when they speake the truth As they belong to hell so thâ—y speak the language They that curse us would kill us if they durst They curse those that least of all deserve it They curse us that they may discourage us Though they curse yet God will blesse How miserably cursers shall be cursed 14. They use to threaten the godly No living for the godly if their enemies hands were alowed to be as bloody