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

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

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

CHAP. I. Reverend Sir,

SOme time since I heard you upon Jer. 51. 9. We would have healed Babilon, but she would not be healed, &c. What change it hath wrought in me, I forbear to mention: But certainly Satan and the World fear they have lost, the one a subject or prisoner, the other a • imbe or member ever since: for whereas they never molested me formerly; now as if I were rescued out of Satans clutches, that Lyon foams and roars, • nd bestirs himself to recover his losse.

And as for my old acquaintance, they so envy to see themselves cashe • • ed, and so mortally hate me, for that I will no longer continue miserable, nor run with them (as I have done) to the same excesse of riot, 1 Per. 4. 4. • hat they make me weary of my life, as the daughters of Heth did Rebechah, Gen. 27. 46.

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

And certainly he must be more spirit then flesh, that can contentedly make himself contemptible to follow Christ; be pointed at for singularity, endure so many base and vile nick-names; have his Religion judged hypocrisie, his godly simplicity, silliness; his zeal, madness; his contempt of the world, ignorance; his godly sorrow, dumpishness; and the like malicious and mischievous constructions made of whatsoever he speaks or does. For my part I could better abide a stake (God assisting me) then the mocks, scoffs and scorns, which every where I meet withall. It is death to me to be mockt; as it fared with Zedekiah, Jer. 38. 19. Nor is there above Hell, a greater punishment in my judgement, then to become a Sa •• io, a subject of scorn, as Sampson (I doubt not) found. Alcibiades profest, that neither the proscription of his goods, nor his banishment, nor the wounds he received in his b • ly, were so grievous to him, as one scornful word from his enemy Ctesiphon.

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

CHAP. II.

Minister. I Grant there is no such rub in the way to Heaven as this; Satan hath not such a tried shaft in all his quiver: he gets more now by such discouragements, and the • eproaches that are cast upon Religion, then he did formerly by fire and faggot; for then the blood of the Martyrs, was found to be the seed of the Church: Others (Phaenix like) springing out of their ashes: Whereas now, multitudes of souls are scoft out of their Religion by wicked men; many being apt with Peter to deny their Religion, when they come in company with Christs enemies; and with David to dissemble their faith when they are amongst Philistines, lest they should be mockt, have so many frowns, and frumps, and censures, and scoffs; be branded with that • dious and stigmatical name of an hypocrite, &c. Yea S. Austin confesseth, that he often • elied himself with sins which he never committed, lest he should be unacceptable to his sinfull companions; which makes our Saviour pronounce that man blessed that is not offended in him, Matth. 11. 6.

But for all that, a wise man will not be scoft out of his Money, nor a just man flowred out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance. Yea for a man to be scoft out of his goodness by those which are lewd, is all one, as if a man that seeth should blind • old himself, or put out his eyes, because some blinde wretches revile and scoff at him for seeing. Or as if one that is • ound of limbs, should limp or mai • himself to please the criple, and avoid his taunts; And know this, That if the barking of these currs, shall hinder us from walking on our way to Heaven, it is a sign we are most impotent cowards: Ye • if our love be so cold to Christ, that we are ashamed for his sake, to bear a few scoffs and reproaches from the world, it is evident we are but counterfeits, such as Christ will be ashamed of before his Father and his holy Angels at the latter day, Mark. 8 38. For, for the comfort of all that are single and honest-hearted, notwithstanding all the scoffs and scorns of Atheists and careless worldlings, all their perswasions and persecutions, they shall both lose their labours, and themselves too in the end. Well may they intend, and also do their utmost to flout us out of our Faith, that so they may slay us with death eternal, and speed thereafter; (As God that regards not so much what is performed, as what was intended, and measures what we do by what we meant to do; as in the case of Abrahams offering up his son, and those Jews who only thought they had killed Paul, Acts 14▪ 19.) but they shall be no more able to hinder the salvation of any one whom God hath chosen to his Kingdome of grace and glory, then Saul with his Courtiers could hinder David from attaining the promised Kingdom of Israel, Psal. 129. 1. Rev. 13. 8. The windes may well • osse the ship wherein Christ is, but never overturn it. If Christ have but once▪ possest the affections, there is no dispossessing him again. The League that Heaven hath made, Hell wants power to break. Who can separate the conjunctions of the Deitie? Whom God did predestinate, saith Paul, them he also called; and whom he called, them be also justified; and whom he justified, them he also glorified, Rom. 8. 30. They shall sooner blow up hell with trains of powder, then break the chain of this dependent truth. No power of men or devils is able to withstand the will of God, it shall stand firmer then the firmament.

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

CHAP. III.

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

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

First observe, that grievous temptations and persecutions, do always accompany the remission of sins. That all men, as Austin speaks, are necessitated to miseries, who bend their course towards the Kingdom of Heaven: neither can Gods love be enjoyed without Satans disturbance. Yea the world and the devill therefore hate us, because God hath chosen us. If a conver • comes home, the Angels welcome him with songs, the devils follow him wit •… uprore and fury, his old acquaintance with scorns and obloquie, as you sufficiently finde. Godly men are thorns in wicked mens eyes, as Job was in the devils, because they are good, or for that they are dearly beloved of God. If a mans person and ways please God, the world will be displeased with both: whence we are so often foretold and forewarned of it, that we may be the better forearmed and prepared to entertain it: All that will live godly i •… Christ Jesus, shall suffer persecution, 2 Tim. 3. 12. Ye shall be hated of all me •… • nd nations for my Names sake, Matth. 10. 22. and • 4. 9. Behold I send yo •… ••• th, as sheep in the midst of wolves, Matth. 10. 16. and many the like. Whence also those many and strong encouragements in the word, which may serve as so many flaggons of wine, to comfort and strengthen us against whatsoever we meet withall in the world: Blessed are they that suffer persecution for righteousnesse sake, for theirs is the Kingdome of Heaven, Matth. 5. 10. Blessed are y • when men shall revile you and persec̄ute you, and say all manner of evill against you fals • y for my sake. Rejoyce and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets which were before you, ver. 11, 12▪ Rejoyce, inasmuch as ye are partakers of Christs sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye • e reproach • d for the Name of Christ, happy are ye. For the spirit of glory and of God restet • vpon you, which on their part is evil spoken of, but on your part is glorified, 〈◊〉 Pet. 〈◊〉 〈◊〉 ▪ 13, 14. • o here is reward enough, for all that men or devils can do 〈◊〉 gainst us; which hath made thousands even ambitious to imbrace the fla ••• . Your cruelty is our glory, said the Martyrs in Tertullians time to their persecutors, for the harder we are put to it, the greater shall our reward be in Heaven. It is to my loss (said Gordius the Martyr) if you bate me any thing of my sufferings: See more Phil. 1. 28, 29. Rev. 2. 13.

And so much to shew, that he refuseth to be an Abel, whom the malice of Cain doth not exercise, as Gregory speaks: For it is an everlasting rule of the Apostle, He that is born after the fl • sh, will persecute him that is born after the spirit (Gal. 4. 29.) not because he is evill, but because he is so much better then himself, 1 John 3. 12. Because his life is not like other mens, his ways are of another fashion, Wisd. 2. 15.

CHAP. IV.

SEcondly consider, That as we are every where in the word forewarned of it, so it is not our case alone; for search the whole Bible over, and you shall not finde one holy man mentioned, without mention of something lie suffered from ungodly men; as it were easie to instance, how Abel, Lot, Noah, righteous men; Abraham the father of the faithful; Isaac, Jacob, Joseph, Patriarchs and Fathers of the Church; meek Moses, upright Samuel, Job that none-such, all the Lords Priests, Prophets, Apostles, yea the harmlesse Babes, and our Saviour Christ himself did severally suffer from wicked and ungodly men: Yea never man came to Heaven, but first he past through this Purgatory. God had one Son without sin, but never any one without suffering. Which makes our Saviour say, • o be to you when all men speak well of you, that is, when evill men speak well of you; for so did the Jews of the false Prophets, Luke 6 26. Wherefore marvel not though the world hate you, as St. John speaks, 1 Joh. 3. 13. Neither count it strange, as St. Peter hath it, concerning the fiery triall, which is amongst you to try you, as though some strange thing were come unto you, 1 Pet. 4. 12. For Christ and his Crosse are inseparable, Luke 14. 27. Whence that distinction of Luther, that a Christian is a Crosse-bearer. He that will be my disciple, let him take up his crosse daily and follow me, Luke 9. 23. and 14. 26, 27.

CHAP. V.

THirdly, No hope it should be otherwise, since God from the beginning of the Creation, hath preclaimed a War, enmity and strife, between the wicked and the godly: Did you never read that Scripture, Gen. 3. 15. where God himself saith to the Serpent, I will put enmity between thee and the woman, and between thy seed and her seed; he, or it, shall bruise thine head, and thou shalt bruise his heel. Where by the serpentts seed are meant the whole generation of wicked men; and by the womans seed, Christ and all his members, as all Interpreters conclude, and other Scriptures make cleer, where wicked men are called serpents, a generation of vipers, and children of the Devil, Matth. 23. 33. John 8. 44. 1 John 3. 10. And as this war was proclaimed in Paradise, even in the beginning of time, (original sin, being the original of this discord) so it shall continue to the end of all time: When time, faith One, began, this malice first began, nor will it end but with the latest man. It is an everlasting Act of Parliament, like a Statute in Magna Charta. Which is the next thing I would commend to your serious consideration: And that you may be the better confirmed therein, see how according to the Lords prediction or proclamation, there hath been a perpetual war, enmity and strife in all ages past, is now and ever shall be, between Satan and Christ, and their Regiments the wicked and the godly.

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

First, to begin with the first Age, viz. the old World before the flood. We read of this mortal enmity and strife between Cain and Abel, 1 John 3. 12. Secondlyl, after the Flood, before the Law between Esau and Jacob, first in the womb, the more plainly to shadow out this enmity, Gen. 25. 22, 23. and after they were born, Gen. 27. 41. Thirdly, After the Law, before Christ, between Doeg and the 85. Priests which he slew with the edge of the sword, 1 Sam. 22. 18, 19. Fourthly, Since the Gospel, in the time of Christ, and his Apostles; this enmity so manifested it self not only in the Gentiles, but in the Jews, Gods own people, who first raised those persecutions against Christ and his members; that having beheaded John Baptist his harbinger, and crucified himself the Lord of life: We read that of all the twelve, none died a natural death save only S. Iohn, and he also was banished by Domitian to Patmos, and at another time thrust into a Tun of seething oyl at Rome, as Tertullian and S. Hierome do report: See Acts 7. 51, to 60. and 12. 1. to 5. Rom. 8. 36. Iohn 21. 18, 19. Fifthly, After the Apostles, if we consider the residue of the ten Persecutions raised by the Romans against the Christians, which was for three hundred years till the coming of godly Constantine, we finde that under Dioclesian, seventeen thousand Christians, were slain in one moneth, amongst whom was Serena the Empress also. Yea, under him and nine other Emperers, there was such an innumerable company of innocent Christians put to death and tormented, that S. Hierom in his Epistle to Chromatius and Heliodorus saith, There is no one day in the year, unto which the number of five thousand Martyrs might not be ascribed, except only the first day of Ianuary. Yea there was two thousand suffered in the same place and at the same time with Nicanor, Acts and Monuments, page 32. who were put to the most exquisite deaths and torments, that ever the wit or malice of men or devils could invent to inflict upon them, and all for professing the faith of Christ, and being holy: which makes S. Paul cry out, I think that God hath set forth us the last Apostles, as men appointed to death! 1 Cor. 4. 9.

CHAP. VI.

SIxthly, From the Primitive times and infancy of the Church hitherto; the Turk and the Pope have acted their parts in shedding the blood of the Saints, as well as the Jewes and Roman Emperours; touching which I will refer you to the Book of Acts and Monuments; and R • vel. 17. The whore of Babylon was drunk with the blood of the Saints, and with the blood of the Martyrs of Iesus, ver. 6. Which in part was fulfilled in England under the reign of Queen Mary; and in France, where before many late bloody Massacres, there were more then two hundred thousand who suffered Martyrdom about Transubstantiation: See Ecclesiastical History, lib. 6. cap. 4, 5, 16. But

Seventhly, To come to these present times wherein we live: Is it possible for a man to live a conscionable and unreproveable life? abstain from drunkennesse, swearing, prophaning the Lords day, separate himself from evill company, be zealous for the glory of God, admonish others that do amisse &c. without being traduced, calumniated, hated, slandered and persecuted for the same? no it is not possible: for if our righteousnesse doe but exceed the righteousness of a swearer, or a drunkard, we are sure to be persecuted for our righteousness, as Abel was persecuted of Cain, because his Sacrifice was better then his. If a man walke according to the rule of Gods Word, he is too precise; if he will be more then almost a Christian, he is curious, phantastical, factious, and shall be mocked with the Spirit, as if the Spirit of God were a Spirit of dishonour and shame. Yea, in these times not to be an Atheist, or Papist, is to be a Fanatick: as how common a thing is it to wound all holiness under the name of Fanatick, a name so full of the Serpents enmity, as the egge of a Cockatrice is full of poison? What should I say? the World is grown so much knave, that 'tis now a vice to be honest. O the deplorable condition of these times! Even the Devil himself durst not have been so impudent, as to have scoft at holiness in those ancient and purer times: but now I could even sink down with shame, to see Christianity every where so discountenanced: Our very names come into few mouths, out of which they return but with reproaches. Amongst the rest of our sins, O God, be merciciful to the contempt of thy Servants.

Eightly, For the time to come: It is like not only to continue, but the last remnants of time are sure to have the most of it; because as in them love shall wax cold, Matth. 24. 12. so as love groweth cold, contention groweth hot.

More expresly the Holy Ghost foretells, that in the last dayes the times shall be perilous, and that toward the end of the world, there shall be scoffers, false accusers, cursed speakers, fierce, despisers of them that are good; and being fleshly, not having the spirit, they shall speak evill of the things which they understand not: and that many shall follow their damnable ways, whereby the way of truth shall be evill spoken of. And that as Jannes and Jambres withstood Moses, so these also shall resist the truth, being men of corrupt mindes, reprobate concerning the faith, being before of old ordained to condemnation, 2 Tim. 3. 1. to 13. 2 Pet. 2. 2. and 3. 3. Jude 4. 10. 16, 18, 19. And so much of the third particular.

CHAP. VII.

FOurthly, It would be considered, that what you suffer is far short of what others have suffered before you; for whereas you suffer a little tongue-persecution, your betters and such as the world was not worthy of, have suffered cruel mockings, and scourgings, bonds, and imprisonments; were stoned, sawn asunder, tempted, slain with the sword: endured the violence of fire; were rackt, wandred about in desarts and mountains, in dens and caves of the earth, in sheepskins, and goat skins, destitute, afflicted, and tormented: Not accepting deliverance, that they might obtain a better resurrection, Hebr. 11. 35, to 39. Yea, turn •… stical History, and you shall finde that some of the Martyrs were stoned, some crucified, some beheaded, some thrust thorow with spears, some burnt with fire, some broiled, some brained; with many the like, and worse kinds of death: for we read of no lesse then twenty nine several deaths they were put unto. But to clear your sight, Ile give you some particular instances of the several wayes that the best of Gods people have suffered before you.

First, You shall finde, that it hath been the manner of wicked men, out of this enmity, to envy the vertuous and good estate of the godly: as Cain envied Abel, Gen. 4. 5. Secondly, To contemn their supposed mean estate, as Sanballat, Tobia • , and Gershom, with the rest of that crue contemned Nehemiah and the Jewes, Nehem. 4. 1, 2, 3. Thirdly, To rejoyce at their supposed evill estate, as the Princes of the Philistins did at Sampsons blindness and bondage, Judg. 16. 25. Fourthly, To hate them, as all carnal men hate the members of Christ, Matth. 10. 22. Fiftly, To murmure against them, as the Israelites murmured against Moses and Aaron, Numb. 11. 1. and 14. 2, 3. Sixthly, To censure their actions, and misconster their intentions, as Eliah did Davids zeal for Gods glory, in fighting with Goliah, 1 Sam. 17. 18. and those wicked ones, his fasting and mourning, Psal. 35. 13, to 17. Seventhly, By carrying tales of them unto others, as Doeg did to Saul of David and Ahimeleck, 1 Sam. 22. 9, 10. and the Ziphims, 1 Sam. 23. 19, 20. and 26. 1. Eightly, To perswade and give divelish counsel to others like themselves to persecute them; as the Princes and Rulers did to Zedekiah the King against Jeremiah, Jer. 38. 4. Ninthly, To scoff at them, as Ishmael scoft at Isaac, Gen. 21. 9. Tenthly, To nick-name them, as the Jews did Paul, Acts 24. 14. and all the Disciples, 1 Cor. 4. 9, 10. Eleventhly, To revile and rail on them, as the Jews did upon Paul and Barnabas, Acts 13. 45. Twelfthly, To raise slanders of them, as those wicked men slandered Naboth, confirming the same with an Oath, 1 Kings 21. Thirteenthly, To curse them, as Goliah cursed David, 1 Sam. 17. 43. and also Shemei, 2 Sam. 16. 7, to 15. Fourteenthly, To threaten them, as all the men of Sodom did Lot, Gen. 19. 9. Fifteenthly, By subtilty to undermine them in talk, that they might betray them; as the false Prophets and other enemies of the truth undermined Jeremiah, seeking every way to destroy him, Jer. 18. 18, &c. Sixteenthly, By using scornful and disdainful gestures to despigh • them; as Goliah against David, 1 Sam. 17. 42. and also those wicked ones, Psal. 22. 7. 13. and 35. 16. and 109. 25. Seventeenthly, To withstand and contrary the doctrine which they are commanded by God to deliver: As Elymas the Socerer withstood Paul and Barnabas in their preaching, Acts 13. 8. Eighteenthly, To combine themselves together and lay divellish plots to destroy them; as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions, Acts 19. and likewise more then forty of the Jews which bound themselves by a curse, not to eat nor drink till they had killed Paul, in which conspiracy the chief Priests were likewise assistants, Acts 23. 12, 13, 14. Nineteenthly, To imprison them, as the malicious Priests did Jeremiah, Jer. 36. 5. Twentieth, To strike them as Zedekiah the false Prophet strook Micaiah 1 Kings 22. 24. Twenty one, To hurt and maim them, as the Jews of Antiochia and Iconium did Paul, Acts 14. 19. Twenty two and lastly, To slay them, as Jezabel did all the Prophets of the Lord she could finde, 1 Kings 18. 4.

CHAP. VIII.

NOw to speak nothing in this place of the diversity of deaths and torture • that millions of Martyrs have suffered for prosessing of Christs Nam • and keeping of a good Conscience, though their sufferings were nothing, either to what their sins had deserved, or to what their Saviour had done and suffered for them; for he endured many a little death all his life for our sakes, and at length that painful, shameful and cursed death of the Crosse; ye • he suffered every one of these two and twenty ways before-mentioned, and that from his own countrymen and kinsfolks, ye • of the Chief Priests, Scribes and Pharisees, who were teachers and expounders of the Law, and which sate in Moses chair. For he was Envied, Matth. 26. 15. Contemned, Mat. 12. 24. and 13. 55. Rejoyced at in his misery and distresse, Matth. 27. 29. Hated, Joh. 7. 7▪ Murmured against, Luke 15. 2. Had his actions and intentions mis-construed, Matth. 11. 19. Had tales carried of him, Matth. 12. 14. and divelish counsel given against him, Matth. 27. 20. was scoffed at, Matth. 27. 42. Nicknamed, Matth. 13. 55. Railed on, Luke 23. 39. Slandered, Matth. 28. 13▪ Cursed, Gal. 3. 13. Threatned, John 11. 53. Undermined in talk that they might accuse him, Matth. 22. 15. They used disdainful ge •• ures before him, Matth. 27. 29, 39. withstood him in his preaching, and contraried his doctrin • , Luke 5. 21. Matth. 9. 34. Combined together and laid divelish plots to destroy him. Mat. 12. 14. Took him prisoner, Matth. 26. 57. Smote him, Luke 22. 64. Hurt and wounded him, Matth. 27. 29. John 19. 34. And lastly, they put him to death, Mat. 27. 35. And why all this? not for any evil they found in him, for their own words are, He hath done all things well, Mark 7. 37. He hath done, such was his power: all things, such was his wisdom: well, such was his goodness: and yet crucified, and every way abused he must b • . But it was for his zeal, purity and holiness, and because his life and practice was clean contrary to theirs; his doctrine too powerfull and pure for such carnal hearts to imbrace or endure. Now cast up thy Receits, and compare them with thy deservings; look upon thy deliverance from the fire of •• ll: Yea, look but upon thy sufferings single, and thou shalt finde them nothing, to what thy fellow Saints, and Christ thy Elder brother hath suffered before thee. At a Lions Den, or a fiery furnace, not to turn tail, were something worthy a Christian. Yea compare thine own estate with thine enemies, and thou shalt see yet greater cause to be not only patient, but thankful. For if these scoffs and flou • s of men like thy self are so grievous to thee, how will thine and Gods enemies indure those mocks and flouts of the divels in hell? how will they i • dure that devouring fire, that everlasting burning, Isa. 33: 14. Psal. 68. 21. And the way not to repine at those above us, is to look at those below us. But leaving the application untill the conclusion;

CHAP. IX.

F • s • hly, Consider but seriously, who they are, that ha • e, scoff and j •• r you, and that have persecuted the Saints before you, and mockt at heliness; and this may serve exceedingly to support you against whatever you shall hear or feel from them. As first, What is their Character in Scripture? are they not such as these? A company of hypocrites, Psal. 35. Hypocritical mock • rs, v. 16. a crue of Drunka • ds, Psal. 69. I am 〈◊〉 song of the Drunkards, vers. 12. a sort of vicious persons, following their lusts, 2 Pet. 3. 3. There shall come •• ckers, walking after their own lusts. A company of abj • ct persons, Psal. 35. 15. like those e •• mies, Acts 17. L • wd fellows of the baser sort, ver. 5. A rout if prophane, godless, irreligious Ath • ists and ignorant fools, that do no more know the power, then Tu • ks and Heathens know the truth of godliness, Psal. 14. 1. to 6. And it is a • hrewd suspition, that he who is a ••• ker is an Atheist: It well becomes him to mock at Relig • on, that denies a God: And it is evident enough that he denies a Goa, that mo • ks a • godlinesse. But secondly, Experience sufficiently acquaint • us what they are, and the examples before rehearsed; for such as Cain, and th • Sodo •••• s, and Ishma • l, and E • a • , and Ha • an, and Eliab, and Goliah, and Michal, and Do • g, and Sh • m • i, and R • bsheke • , and Abab, and J • zabel, and Tobia • , and Sanballat, and P • s • ur, and Zedekiah, and Herod, and Judas, and S. Paul before his conversion, and A •• nias the High Priest, and Demetrius the silver-smith, and Alexander the Copper-smith, and Elimas the Sorcerer: such as these I say are the men, who amongst us do the like things that they did. And will any wise man stumble at Religion for such mens • c • ffs and reproaches? what better can be expected from them? What said the Orator to Salust? It cannot be, but he that lives thy life should speak thy language; yea, a man would choose his Religion by such mens enmity, and it is a great honour to Religion that it hath such adversaries. For as the Primitive Christians used to say when N • ro persecuted them; they that know him must needs think it some great good which Nero so ha • ed and condemned; so every wise man will love Religion the better, and take it for a great honour to the Saints, that • ypocrites, drunkards, vitious followers of their lusts, •• se and lewd fellows, godlesse Atheists, and blind Sensualis • s are her s •• ffing adversaries: And scarce do I know a better argument to perswade to love and imbrace it, then that such men hate and deride it: neither can it be the true Religion, which is not every where thus spoken against, Act. 28. 22. But

CHAP. X.

SIxthly and lastly, Observe but the reasons why they do it; and this will notably confirm and strengthen you against their 〈◊〉 and s ••• ns.

Convert. Have they any reason for their so doing?

Minist. Not properly: For as the Prophet very often complains, they are mine enemies without a cause, and they hate me without a cause, &c. Psal. 35. 7. and 69. 4. though they pretended many causes. So they have no just cause no • reason to hate, censure and slander us as they do; for not vill deed can have a good reason: yet they do it not without many by reasons and self-ends. As

First, The main and most material cause why wicked men so mortally hate the godly, and which breeds so many quarrels▪ is the contrariety of their natures; being as contrary one to the other as are God and the devil, the one being the children of God, and partaking of the divine nature, as being one with the Father and the Son, 2 Cor. 6. 18. Gal. 3. 26. Joh. 1. 12. and 17. 14, 21, 22. 2 Pet. 1. 4. being like God i • holiness, 1 Pet. 1. 15. Brethren of, and 〈◊〉 annexed with Christ, Rom. 8. 17. 29. Members of his b • ay, 1 Cor. 12. 27. B • n • of his •• ne, and flesh of his flesh, Ep • . 5▪ 30. having his spirit dwelling in them, Rom. 8 9, 16. and being Temples of the holy Ghost, 1 Cor. 6. 19. Jam. 1. 18. Joh. 1. 13. & 3. 5. 8. 1 Joh. 3 9.

And the other being the seed of the serpent and children of the devil; and so partake of his nature, as is plain by 1 Joh. 3. 8, 10, 12, 14. and 6. 70. and 8. 44. Matth. 13. 38, 39. 2 Cor. 4. 4. 2 Tim. 2. 26. Gen. 3. 15. and 5. 3. Eph. 2. 2, &c. Which being so, how is it possible they should ever agree; although God had not proclaimed an enmity between them? For there can be no amity where there is no sympathy; no reconciling of the wolf and the lam • , the winds and the sea; no neighbourhood, no alliance, no conjunction, is able to make the cursed seed of the serpent, and the blessed seed of the woman ever agree. For fire and water, light and darkness, heaven and hell are not more contrary.

One bloud, one belly, one house, one education, could never make Cain and Ab •• accord, Jacob and Esa • , Isaac and Ishmael at one. Yea though they be man and wife, parent and childe, yet if they be not like, they will not like. 2 Cor. 6. 14, 15. As how many a wife is so much the more hated, because a zealous wife? how many a childe lesse beloved, because a religious childe? how many a servant lesse respected, because a godly servant? And no marvel, for though they dwell in the same house, yet they belong to two several Kingdoms: and albeit they both remain upon earth, yet they are governed by two several Laws, the ones Burguship being in heaven, Phil. 3. 20. and the other being a Denizen belonging to hell; as Irish men are dwellers in Ireland, but denize • s of England, and governed by the Statutes of this Kingdom.

And indeed what is the corporal sympathy, to the spiritual antipathy? Can there be such a parity between the parent and the childe, the husband and the wife, as there is a disparity between God and Satan? no certainly.

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

Yea let wicked men be at never so much odds one with another, yet they will concur and joyn against the godly, Acts 6. 9. The Sadduces, Pharise •• and Herodians, were Sectaries of divers and adverse Factions, all differing one from another; yet all joyn together against our Saviour, Matth. 22. Herod neither loved the Jews, nor the Jews Herod, yet both are agreed to • ex the Church. Yea Herod and Pilate, two enemies will agree so it be against Christ; they will fall in one with another, to fall out with God.

CHAP. XI.

NOr is this of theirs an ordinary hatred, but the most bitter, exorbitant, unlimitted and implacable of all others. No such concord, no such discord, saith one of the Learned, as that which proceeds from Religion. He that is upright in his wayes, saith Solomon, is an abomination to the wicked, Prov. 29 27. My name, sayes Luther, is more odious to them, then any thief or murderer; as Christ was more detestable to the Jews, then Barabas. And it was evident enough; for the Pope was so busie and hot against Luther, that he neglected to look to all Christendom against the Turk: which declared that he would easier digest Mahometisme then Lutheranisme. The case of two many in our dayes, in opposing the Reformation. Behold, saith David, mine enemies, for they are many; and they hate me with a cruel hatred, Psal. 25. 19. Yea, so cruel, that it makes their teeth gnash, and their hearts burst again, as it fared with those that stoned Stephen, Acts 7. 54. This made the truths adversaries, give St. Paul stripes above measure, 2 Cor. 11. 23. And the Heathen Emperors to devise such cruel tortures for all those that but profest themselves Christians. This made Ahab so hate Eliah, that there was not one Kingdom or Nation where he had not sent to take away his life, 1 King. 18. 10. And this made the Papists dig many of our choice Ministers out of their graves, that they might the b • tter curse them, with Bell, Book and Candle. Yea, ask from East to West, from one Pole to the other, search all records under Heaven, if ever there was the like of the intended Powder-plot.

Neither does this hatred extend it self to this or that person alone, but to the whole generation of the godly; as is well exprest, Psal. 83. Come let us cut them off from being a Nation, and let the Name of Israel be no more in remembrance, ver. 4. 12. And the like we see in Haman, whose hatred to Mordecai was so deadly, that he thought it too little to lay hands on him only, except he destroyed all the Jews his people, that were throughout the whole Kingdome of Ahashuerosh, Esth. 3. 5, 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury, ver. 9. 13. And of his mind was Herodias, who preferred the head of John Baptist before the half of Herods Kingdom. And such another was cruel Arundale Archbishop of Canterbury, who swore he would not leave a slip of professors in this Land.

And the world is no changling, for this age hath but two many such Hamans and Arundales, who so hate the children of God, that they wish as Caligula once did of the Romans, that they had all but one neck, that so they might cut it off at a blow, were it in their power. As why are not our Sanctuaries turned into Shambles? and our Beds made to swim with our Bloods? but that the God of Israel hath crossed the confederacy of Balack, and their wickedness doth not prosper. For their studies are the plots of our ruine; and the best they intend, is the destruction and overthrow of Religion, or the religious, or both, Mat. 24. 9. John 16. 2. Yea, their enmity and hatred is so virulent and bitter, that were their power answerable to their wills and malice, the brother would betray the brother to death, the father the son, and the children would rise up against their parents, and cause them to die; the kinsman against the kinsman, and the friend against the friend; only for professing Christs Name and being religious, as himself affirms, Matth. 10. 34, 35, 36. Luk. 21. 16, 17. Neither is it strange, for this was one of the ends of Christs coming into the world, as appears Matth. 10. 34, 35. where himself saith, Think not that I am come to send peace but the sword: meaning between the seed of the serpent, and 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 own houshold, Luke 12. 51, 52, 53.

Neither want we Presidents of this: For by whom was upright Abel persecuted and slain, but by his own brother Cain? who scoft at righteous Noah, but his own son Cham? by whom was that vertuous and religious Lady Barbara put to death, for imbracing the Christian faith, but by her own Father Dioscorus? who made Serena the Empress a Martyr, for her faith in Christ, but her own husband Dioclesian? who helped to burn Bradford but Bourn, whose life he had formerly saved? And lastly, By whom was our Saviour Christ b • trayed, but by his own Disciple Judas?

CHAP. XII

Convert. WHerein consists their unlikeness and contrariety?

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

There is nothing more common then for all sorts and kindes of men to hate, scorn, persecute, reproach, revile, accuse, slander and condemn the religious, because their own works are evil and wicked, and the others good, holy and righteous. As wherefore slew Cain his brother, saith S. Iohn, but because his own works were evil, and his brothers good, 1 Joh. 3. 12. Why was Ioseph accused of his Mistress for an adulterer, and thereupon committed to prison, but because he would not be an adulterer like her, Gen. 39? yea it was his party coloured coat, composed of all kinds of graces and blessings, that formerly procured his brothrens hate. Wherefore was holy David, as himself complains almost in every Psalm, had in derision, hated, slandered, reviled, contemned, and made a proveth and song of the drunkards, and other wicked men which sate in the gate: but because he followed the things that were good and pleasing unto God, and in him put his trust, Psal. 11. 2. and 22. 6, 7, 8. and 37 14. and 69. 10, 11, 12. And lastly (for I might be endlesse in the prosecution of this,) Why were all the just in Solomons time, had in abomination, and mockt of the wicked? but because they were upright in their way, and holy in their conversation, Pro. 29. 27. Or those numberless Martyrs, whose souls S. John saw under the Altar, Rev. 6. 9. killed? but for the Word of God, and for the testimony which they maintained? And the Master himself? not for any evil as themselvs are forced to confess, Mar. 7. 37. Which examples sufficiently prove, that that great Dragon the Devil, and these his Subjects, are wroth with none but the woman and the remnant of her seed, which keep the Commandements of God, and have the testimony of Jesus, Rev. 12. 17. All was quiet at Ephesus before S. Paul came thither; but then •• ere arose no small strife about that way. Acts 19. 23. &c. A wolf flies not upon a painted sheep: we can with delight look upon the picture of a Toad: It is your active Christian that is most spighted and persecuted. As how many with us may complain with Ieremy, that because they live a godly life themselves, and call upon others to do the same, they are cursed of every one, and cou • ted contentious, Jer. 15. 10. It faring with many as it did with Caius Selius, of whom the heathen were wont to say, that he was a good man, but he was a Christian. Yea let but a spark of servent devotion break out in a family, all the rest are up in clamours; as when bells ring disorderly, every one is ready with his bucket to quench the fire: disgraced he must be for a Puritan, Roundbead, or P • anatick, but only by Luodic • ans. Indifferency strives to dash zeal out of countenance. And the reason is, wheresoever Christ, comes, there will be opposition. when Christ was born, all Ierusalem was troubled, and Herod cut the throats of all the children in Bethlem: so when Christ is born in any man, the soul is in an uprore, and Satan with his instruments are ready to kill in him every good motion, though it be never so little a babe. You cannot anger a wicked man worse, then to do well: yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of hiis patrimony with your own discredit. Whereas, if a man will but bear them company in their sins, drink, swea, temporize, contemn holiness, mis-spend his time, haunt Taverns, play the good fellow, and do as the rest do; he shall have the approbation and good word of the greatest number. Yea if none would be precise in their actions, nor reprove others for their evill courses; if they would but be prophane and wicked, and make no bones of sin; their malice would cease, and we should not have a Roundhead or a Pha •• tick in all the world.

Neither is Christ a sign to be spoken against of many in Babylon or Assyria, but of many in Israel, Luke 2. 34. where Religion is profest publikely: Yea▪ when sincerity is wanting, the neerer the line with any opposition, the greater eclipse. The Gadarens but besought Christ to depart; his own countrymen drave him out, and cast him down headlong, Luke 4. 29. And who was his greatest enemy, but his greatest friend, even one of his houshold Chaplains▪ and who but Jeremics familiars watched for his halting.

Yea commonly, vertue fares hardest from such as should and seem • o uphold her; for the chief Persecutors of Christ and his followers, are not prefest Atheists, or Turks, or Jews, but such as hold some great place in the Church. And intruders upon other mens right, can endure any man how bad soever rather to live by them, then the servants of him whom they intrude upon; as you may see, Matth. 21. 33, to 39. where those farmers of the vineyard did not kill the theeves, robbers and spoilers of the vineyard; but the servants, yea and the son too; and the end of all was, that they might take the inheritance. And indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same Faith and Religion with them.

And so much touching the main difference between the seed of the serpent, and the seed of the woman.

CHAP. XIII.

I Might go on, and shew you that as they hate and persecute the godly because they do w • ll, so likewise because they fare well, and are accepted before them. As why was Cain wroth with his brother Abel, and after • lew him, as affirmeth the holy Ghost, but because the Lord had respect unto Abe • and to his offering, but unto Cain and his offering he had no respect, Gen. 4. 4, 5. Why did Esau hate Jacob, and purpose to kill him, but because of the blessing wherewith his father blessed him? Gen. 27. 41. Isaac's blessing bred Esau's hate. Again, wherefore did the Phil ••• ines and Abim • lech envie Isaac? stop up his wells, and banish him from them, but because the Lord so abundantly blessed Isaac, as appears Gen. 26. 12. to 18. Wherefore did Josephs Brethren hate him, not being able to speak peaceably unto him, and after sell him into Egipt? but because his father more favoured him, and they feared he should reign over them, Gen. 37. 4, to 9. If Joseph 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 himself? and the Lord was with David, and prospered him in every thing he took in hand, 1 Sam. 18. 12, 13, 28, 29. Davids successe is Sauls vexation; yea, he findes not so much pleasure in his Kingdome, as vexation in the prosperity of David? And lastly (for I passe by the Elder Brothers envie in the Parable against his younger Brother, when his Father so royally entertained him at his return, Luke 15. 28. which is meant of the Jewes envying the Gentiles conversion, and many the like instances.) Why was Eliah wroth with his younger brother? 1 Sam. 17. 28. but because he should be more exalted. And I doubt whether Davids brethren were more glad that Goliah was slain, or angry that he was slain by their brother: For envie is sick if her neighbour be well, and the good mans honour is the envious mans torment, as it fared between Haman and Mordecai; as hereafter the glory of Christ shall add to these Reprobates confusion, when they are driven to confess this is he whom we once had in de • ision, Luke 13. 28. I might also apply all this to many in our times. As why do many mens hearts rise against every holy man they meet? as some stomacks rise at the sight of sweet meats: Why do all drunkards and vitious livers hate the religious? and so belch out their enmity and spleen against them, in raising and spreading of slanders as they do: but although partly to rescue themselves from contempt, and to procure a contrary esteem by p • tting a foul, and ugly vizard upon vertue, and decking up vice in a gorgeous and comely attire; yet chiefly because they partake of the divine nature, and are one with the Father and the Son, John 17. 14. 21, 22. 2 Cor. 6. 18. I might, I say, be large upon this, and many the like, but I must only mention them.

CHAP. XIV.

SEcondly, Another cause is, their Ignorance: They shall hate and persecute you, yea, they shall excommunicate and kill you for my Names sake, saith our Saviour to his Disciples, because they have not known the Father nor me, John 16. 2, 3. and 15. 21. And again, they are an offence unto us, because they understand not the things which are of God, but the things which are of men, Matth. 16. 23. And are deceived, because they know not the Scriptures, neither the power of God, Matth. 22. 29. Luke 19. 42. This the Apostle confesseth to have been the cause of his persecuting the Church, 1 Tim. 1. 13. Who so soon as he was enlightned with the saving knowledge of the truth, changed his note, with his name, and preached that saith, which before he persecuted. Yea, the most ugly and monstrous wickedness, that ever was hatched or brought forth into the world, calleth ignorance mother: Had they known (says the Apostle) they would not have crucified the Lord of glory, 1 Cor. 2. 8. Acts 3. 15, 17. Father, forgive them, saith he of his murtherers, for they know not what they do. And why have the Kings of the earth, in all ages • nded themselves together against the Lord, and against his Christ, Psal. 2. 2. • ut because they knew him not? Joh. 15. 21. they see no more then the bark or outside of spiritual things, 2 Sam. 6. 16. And the flesh (Satans ready instrument) will be ever sugesting to them strange surmises touching what the Reli •• ous either say or do; as is evident by what is recorded of Michal, 2 Sam. 6. 16. of Nicodemus, Joh. 3. 4. of Festus, Act. 26. 24. and lastly, of Paul, before his conversion, 1 Tim. 1. 13.

It is the nature of ignorant and carnal men (that walk after the flesh in the •• sts of uncleanness, whom Saint Peter calls brute beasts, led with sensuality) to •• ak evil of the things which they understand not, 2 Pet. 2. 12. especially in judging acts of zeal and piety, their opinion still lights upon the worst sense, like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost, and hearing them speak languages which they understood not, cried out, These men are drunk with new wine.

Until we be born again, we are like Nicodemus, who knew not what it was 〈◊〉 be born again, Joh. 3. 4. Until we become zealous our selves, we are like Festus, who thought zeal madness, Act. 26. 24. Until we be humble our selves, we are like Michal, who mocked David for his humility, and thought him a fool, for dancing before the Ark, 2 Sam. 6. 16. Yea, to such as shall perish, or are for the present in a perishing condition, all Religion seems foolishness, 1 Cor. 1. 18.

CHAP. XV.

THirdly, They therefore speak evil of us, and do all the evil they dare to us: Because we will no longer run with them to the same excess of riot, as the Apostle acquaints us, 1 Pet. 4. 4. When our affections like wild and mad horses, are violently galloping to Hell; if the Spirit of God by repentance, as with a bridle, suddenly gives a jerk and turns them another way, yea, sets them going as fast in the narrow path towards Heaven: presently those our companions in the broad way, stand marvelling at us that we break off company, and envy to see themselves cashiered.

The Israelites, were never set upon by Pharaoh and all his Forces, until they were got out of his land, So long as S. Paul joyned with the High Priests and Elders, to make havock of the Church; he was no whit molested by them: but when he became a convert, and preached in the name of Jesus, none so hated and persecuted as he. That great Dragon, the Devil, and his subjects wicked men, make war and are wroth with none, but the Woman (that is the Church) and the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ. Revel. 11. 17.

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

Thus they deal with the godly, as sometimes a lustfull person will do by a chaste wom • n, when he cannot take away her honesty, he will take away he credit; brag of effecting his will with her, when yet he could never have admittance into her company. Besides how should those enemies of holiness work their will upon us? if they did not thus cast aspersions upon, and accus • us. How should Naboth be cleanly put to death, if he be not first accused of blas • phemy? 1 Kings 21. 13. and the like of Joseph, Eliah, Jeremiah, Susann, Paul, Stevon, and our Saviour Christ himself: Alas, they well know, and their Consciences spare not to tell them that the men whom they nick-name, and asperse, are honester men, and more righteous then themselves, as Pharaah was forced to confess touching Moses, Exod. 10. 16, 27. And Saul touching David? 1 Sam. 26. 21. yea, I know they are perswaded well of them, even when they speak most to the contrary, we know Pilate judged Christ 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 he called Paul a pestilent fellow, &c. his conscience could not chuse but answer him, thou lyest in thy throat Tertullus, Paul is an honester man then thy self; and the like of our accusors at this day; but malice regards not how true any accusation is, but how spightful. I grant that in many cases they think as ill of us, as they speak; and the reason is, when they want evidence, their manner is to judge of us by themselves; as it fared with Nero, who verily beleeved that all men vvere Libidinists, because himself was such an one; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us, for most commonly suspition proceeds from a self defect, and a bad construction from a bad mind.

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

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

CHAP. XVI.

FOurthly, Another Reason is, They know their glory and credit with the world, is greatly eclipsed by such as excell in vertue: Their vitious lives are plainly reproved, and their persons most grievously shamed by the holy conversation of good men. And this makes them smut the face that is fairer: blemish honest mens fame by their censuring and • spersions; that they may mittigate their own shame with others discredit like Potiphars wife they pretend we are guilty, that themselves may be taken for innocent. And have they not reason so to do? Yes, for the • hiter the Swan is, the more black is the Crow that is by her; and how is a vitious person discredited and made contemptible, by the vertuous life of an holy man? We know straight lines help to shew the crooked. And it is easie to guesse, that Pharaohs fa • Kin • made the lean ones more ill favoured. A swarthy and hard featured visage, loves not the company of clear beauties. Its a plain case, if the Gospel should rise, sin and error must go down; Herod thought he could not be King, if Christ should reign; And the Pharisees knew that they should be despised, if Christ were regarded. And this makes them watch for our halting, and withall as sharp sighted as Eagles to spy faults in us: Briefly, They put their own faults in that part of the Wallet which is behinde them; but ours, in the other part or end which is before them. Indeed self-examination would make their judgements more charitable.

Fifthly, They delight in censuring and slandering us: because Satan (who is their God, 2 Cor. 4. 4. and their Prince, Joh. 14 30. and works in them his pleasure, Eph. 2. 2. 2 Tim. 2. 26.) is ever prompting them thereunto, Acts 5. 3. Rev. 12. 10. For it is Satan that speaks in and by them, as once he did by the Serpent: It is his minde in their mouth, his heart in their lips, Mat. 16. 23.

And they being his Sons, Servants and Subjects, thirst to do him what honour and service they can. Nor can they pleasure him more, it being the hopefullest way to discourage men in the way to heaven, quench the good motions of Gods spirit, kill the buds and beginnings of grace, draw them back to the world, and so by consequence damn their souls, that can be, to see that whatsoever they do or speak; base constructions are made thereof. Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes, that so he might persecute them with the more shew of reason. True, they poor souls do not know that Satan speaks in and by them: As those four hundred of Ababs Prophets, in whom this evil spirit spake, did not know that Satan spake by them, 1 King. 22. 22. Neither did Judas know when he eat the sop that Satan entred into him, and put it into his heart to betray Christ, John 13. 2 • Neither do Magistrates (when they cast the servants of God into prison) once imagine that the devill makes them his jaylors, but he doth so; whence that Phrase of the Holy Ghost, The Devil shall cast some of you into prison, Rev. 2. 10. They are his instruments, but he is the principal Author. Neither did Ananias and Saphira once think that Satan had filled their hearte, or put that lye into their mouths which they were strook dead for, Acts 5. yet the Holy Ghost • ells us plainly that he did so, ver. 3. No, Eve▪ in Paradise had not the least suspition that it was Satan that spake to her by the Serpent; nor Adam that it was the Devils minde in her mouth, when tempted to eat the forbidden fruit. Nor did David once dream that it was Satan which moved him to number the people, 1 Chron. 21. 1. Much lesse did Peter, who so dearly loved Christ, imagine that he was set on by Satan to tempt his own Lord and Master with those affectionate words, Master, pitie thy self for if Christ had pitied himself, Peter and all the world had perish d • yet he was so, which occasioned Christ to answer him, Get th • e, behinde me Satan, Matth. 16. 22, 23. Whence we may argue, That if Satan can make the best and wisest of Gods servants, do him▪ such service unwittingly, and besides their intention; how much more can he make use of his own children and servants who are kept by him in a s • are, and taken captive of him, at his will? 2 Tim. 2. 26. and whom he altogether ruleth and worketh his pleasure in, Ephes. 2. 2, 3. as I might give you instances of all sorts. Our Saviour tells us, that they shall think they do God service, in persecuting his servants, as the Jews formerly did in putting his Prophets to death, John 16. 2. and experience shews that thousands in these dayes do so; and why did Saul make havock of the Church? but in zeal to the traditions of his Fathers, Gal. 1. 14. There was a Monk poysoned H • my the seventh, Emperour of Germany with the Sacramental Bread, and thought he did God good service in so doing: So did the Powder Traitors, when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods. So Francis the second of France, and Philip the second of Spain, thought of the Lutherans blood in their Dominions. In the sixth Council of Toledo, It was enacted, That the King of Spain should suffer none to live in his Dominions, that professed not the Roman Catholick Religion: Whereupon King Philip having hardly escaped shipwrack, as he returned from the Low Countries, said, he was delivered by the singular providence of God to root out Lutheranism, which he presently began to do: professing that he had rather have no Subjects then such. And how could this be? if Satan did not hold the Stern.

One that formerly held it not enough to be bad himself, except he railed at and persecuted the good; hath now given ten thousand of these Books, to clear the sight of others, who look upon Religion and holiness with Satans Spectacles. Wherefore such as will, need but call at James Crumps in Little Bartholomews, in Well-yard, and have them gratis so long as they last; and afterwards (at Mr. Cripps his Shop in Popes Head Alley, also) for pence a pe • ce. It is the usuall lot of the godly to suffer for speaking of truth; but the Divels servants prevail most by telling of lies; as when the Jews accused Paul to Agrippa; they charged him▪ with many things, but proved nothing; neither could they well undoe us, if first they did not falsly accuse us; as it fared with Jezabel touching Naboth, and the wife of Potiphar touching Joseph. We read that the Chief Priests, Elders, and all the counsel sought false Witnesses to accuse Christ of h • inous evils, that so they might crucifie him by a Law, Matth. 26. 59. for innocency is no shelter against persecution.

Again, Why do all the Serpents seed censure, and in censuring • la • der us? but that they may incite and stir up others to do the like: Resembling those ancient enemies of the Gospel, who clad the Martyrs in the skins of wilde Beasts; to animate the Dogs to tear them: Nor will the giddy▪headed multitude be wanting what lyes in them, for they like so many fools, have not heads sufficient to direct them; and therefore do only, as they see others do: They are a generation that (for matter of Religigion) can sca • cely discern betw •… their right hand and their left: as it fared with these sixscore thousand Nin • vites, Jonah 4. 11. I might hea • up Instances to prove how▪ strongly and strangely example prevails, to the committing of evill with ignorant persons, who are Cisterns to sin, Sieves to grace: As in the Sodomites, Gen. 19. 4. 10 12. In Korah and his 150 followers: In Demetrius and his fellows, Acts 19. &c. And the like in our times, as how many thousands do censure and blaspheme the godly; because they hear others do so? for other reason they can give none. Thus I might go on in giving you other reasons of their censuring and slandering us; as one in regard of Satan, who loseth so many of his Subjects or Captives as turn beleevers: for every repentant sinner is as a prisoner broke loose from his chains of darknesse.

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

I might also make it appear, that Atheism or Unbelief is another cause, Psal. 2. 1. to 4. and 10. 4. and 94. 5, 6, 7. John 8. 37. 2 Kings 18. 35. Dan. 3. 15. Exod. 5. 2. Acts 17. 2. to 11. 1 Tim. 1. 13. Speaking of truth another, 1 Kings 22. 8, 17, 23, 24, 26, 27. Jer. 26. 8, 9, 11. and 38. 4, 5, 6. Amos 5. 10. Acts 17. 5, 6, 7, 13. and 22. 22, 23. and 23. 12, 13, 14. Gal. 4. 16. Misprision another, Acts 24. 14. and 26, 9, 10, 11, 24. Jer. 44. 17, 18, 19. Wisdom 5. 4. Matth. 13. 55, 56, 57. John 2. 19, 20, 21. and 3. 3, 4. and 7. 24. and 8. 15. and 16. 2. 2 Thes. 2. 11. 1 Cor. 2. 7, 8, 14, 15, 16. Revel. 3. 17. Breaking off society with them another, Gen. 39. 12. to 21. Psal. 26. 4, 5. and 119. 115. Prov. 23. 20. 2 Thes. 3. 6, 14. 1 Pet. 4. 4. The serpentine preaching of some Ministers another, Jer. 5. 31. and 8. 11. and 23. 13, 14, to 33. Ezek. 22. 28. Matth. 9. 34. Mark 13. 22. John 5. 43. Acts 20. 29, 30. 2 Cor. 2. 17. 1 Tim. 4. 1, 2, 3. 2 Pet. second chapter. The scandalous lives of some Professors another, Gen. 9. 21, 22. and 34. 13. to 31. 1 Sam. 2. 12. to 18. 2 Sam. 12. 14. Matth. 18. 7. and 23. 3. 14, 23, 24, 25, 27. Flocking after sermons another, John 11. 48. and 12. 19. Acts 13. 45. See more Psal. 56. 6. and 59. 2, 3. Matth. 23. 13, 15. Luke 11. 52. John 11. 18. and 12. 10, 11. Revel. 12. 17. as they make them: but I hope I have said enough: Only a Word more by way of caution; set not your wit to theirs, if they revile you, revile not you again; but pray for them, as the Prophet for the Syrian Armie, 2 Kings 6. 20. Lord open the eyes of these men that they may see. Or as Stephen for his enemies, Lord lay not this sin to their charge, Acts 7. 60. Or as Christ for his murtherers, Luke 23. 34. Father forgive them, for they know not what they do. Yea, let you and I and all that suffer from them send down water from our compassionate eyes, and weep for them by whom we bleed: And well we may, for their case hath been ours; we were by nature the seed of the serpent; if we are now changed to be of the womans seed, whom may we thank for it? not our selves: God found nothing in us but enmity, 1 Cor. 15. 10. Rom. 7. 18, 25. And whereas he might have left us in that perishing condition (being bound to none) and have chosen them; he hath of his free grace adopted us, and (for the • resent) left them: Whats the reason? surely no reason can be given, but O the depth! Only this is sure, It is a mercy beyond all expression! O my soul, thou hast not room enough for thankfulnesse!