THe best cause findes not alwayes the best patronage: neither areLiberè, & si­ne adulatime veritatem prae­dicantes, & gesta pravae vite arguentes gra­tiam non babent apud homines. Ambros. in 1 Cor. 4.10. good Ministers alwaies blest with the affections of their hearers. Some brood of Ismael (of a currish nature) like churlish Nabal, never wanted the quips of enmity, against the Ho­ly Truth. For was it ever knowne, that there was a time wherein Stum­bling-blockes were not laid in the walks of Truth? who ever told the Truth, and was not (with Paul) accounted an Enemy for it?

If John will needs twit Herod for keeping his brother Phi­lips wife, off goes his head for it: his Sermon's now no lon­ger accepted: he tells the Truth, and hee smarts for it. If Christ once begin to blow up the skirts of the Scribes and Pharises, and broach their hypocriticall outward lines to the view of the world; then straight a confederacy against him; he must be put to death, and that for telling the Truth. A­mos must not be too busie in the Kings Court; if he be, hee is bid, Avant; and quickly made ware, that tis the Kings Chappell: he must away, and eate his bread in Iudah. Nor may [Page 2]we forget the successe of Elijah, who no sooner beganne to blab against the Statutes of Omri, but straight way hee is counted Ahabs enemy, Hast thou found me ô; mine enemie? No maruell then, if good Paul be counted an enemy, for telling the Truth: for rubbing away the old ceremonies of the Le­viticall Law; for branding them out with the title of beggar­ly rudiments: In short, for teaching justification to the Gala­tians by faith alone in Christ Iesus.

For so stirring and operative is the nature of the Truth, and its language so working, that it soone netles a corrupt heart; and where it lights, it peppers to the quicke. And indeed, we may not mistake the times; we must think them then, as they are now; wherein the friends of Truth, are but like stars, whereof

Some seeme to be,1 and are not: pendulous meteors, whose gloazing promiseth much, yet soone dies (like abortives) even in the nativity. Such Comets of amity, and shadowes of friendship had Paul; such have wee. Now, wee are their friends; now againe, their enemies. Now they are with us; now againe departing from us. And why? because they were not of us. Thus their friendship comes, and goes, like the good dayes of an ill ague; and (to speake Truth) tis but enmity at best.

Others are stars indeed,2 but yet erraticall, not stinted to a certainesituation: such friends the times will now afford: Now, they doe (indeed) the offices of friends: but by and by (with Hyminaeus and Philetus) they make shipwracke of them: and shall we blame them? Their nature is erraticall and fleeting.

But some are fixt,3 and keepe their station: so some friends are fast-ones, who will not give ground to the swindge of anger, or violence of Enmity. Paul (no doubt) had some friends of each sort: neither doe we blame all the Galatians, for some of them. Charity hath taught us a limitation of Censure.

So then, (these premises wisely considered) the strange­nesse of this truth is a little qualified, that Paul should bee [Page 3]counted an enemy to these Galatians; or, that hee should so pathetically demand of them, Am I therefore become your enemy, because I tell you the truth?

Time prevents a larger preamble: of the drift or meaning in a word, which I conceive to be this:

Summam hu­jus explicationis colligo ex Hiero­nimo, Calvins, Beza, & Pisca­tore, super hanc locum. Et vid. plurain Epist. ad Lector. I (Paul a Minister of Iesus Christ) perceiving you [the Galatians] to halt in your love,Expositio. to be estranged to mee, as though I were become your enemy, (or rather indeed, to be at enmity with me) am bold to enquire of you [my hearers,] whether this enmity ariseth from any other cause, then for telling you the Truth [revealed unto me, by the Spirit of God.]

In which plea, we may observe two parties;

• 1 Paul, on the one side.
• 2 The Galatians on the other.
  • 1 He tels the Truth.
  • 2 They hate him for it.

So wee see, their natures are differenced by two distinct qualities, Truth and Enmity. Enmity is now become (and indeedHaec est con­ditio veritatis, ut com semper inimicitiae perse­quantur. Hier. in hunc locum. Divisio. 1 ever was) the nearest consequent of Truth: And here the children are (as it were) set against their owne parent: Am I therefore become your enemy, because I tell you the Truth?

Wherein wee may observe more plainly two parts in ge­nerall:

• 1 An interrogation, or question: Am I therefore become your enemy?
• 2 The anticipation, or prevention of the answer,2 because I tell you the Truth.

More particularly wee may hence collect these foure branches.

• 1. The injury conceived; enmity:1 Am I therefore become your enemy?
• 2 The person, in whom,2 (or rather against whom) it was conceived to be: I, Paul.
• 3 The persons against whom, (or rather,3 in whom) it was conceived: your enemy.
• 4 The cause of this enmity; It was the Truth: 4 for telling the Truth.

[Page 4]Looke over the Text againe, and behold every part, (eve­ry word) caries the aggravation of griefe in the face of it.

• 1 Looke on the passion; 1 t'was no lesse then enmity; t'was not so light as anger.
• 2 Consider the person hated:2 t'was Paul, (no Iudas, but) their owne Preacher.
• 3 See the persons hating:3 noe other then the Galatians, His owne hearers.
• 4 Search the cause; 4 and tis the Truth; (the publication of the holy Truth of righteousnesse.)

Had it beene any other indignity, then Enmity; any other Preacher, then Paul; any other Hearers, then the Galatians; any other Cause, then the Truth; I would not so much maruell: but that there should be such a wrong offered to such a Preacher, of such Hearers, for such a Cause; Horresco refe­rens, I tremble to tell it.

But tis neither our feare, nor amazednesse, that either helpes Paul out of the bryers, or frees us of the like danger: some seasonable instructions out of the Text may rather doe the feate: therefore of the particulars in their order: and first of the first and second,1 & 2 part. The enmity, and the person, (Paul) against whom it was conceived.

And here by the way take notice, that it appeares by the scope of this Scripture, that this enmity was seemingly in (but really against) Paul: It was really in (but onely seemingly a­gainst) the Galatians. So we proceed, Am I therefore become your enemy?

Some question may here arise,QuesT. Solut. what this Enmity is? Wher­unto I answer briefly, That tisEst vctus ira ex pluribus cau­sis collecta, diu­turno tempore perseverans. Aug. de diffin. a grounded passion (if I may so speake) arising from naturall affection distempered, and breaking forth into a disdainfull contempt, or opposi­tion of that which we hate. And this differs

First, from envy: for a man cannot envy himselfe, yet hee may be at enmity (in some sort) with himselfe.

Secondly from anger: for that is but a disposition; this, anFestuca in oculo ira est: trabs in oculo, oaium est Aug. in Math. habit. Anger is but enmity begun: but enmity is an­ger finished.

[Page 5]Thirdly from abomination: for in abomination wee pro­porly hate the evill, but not the person.

But enmity against others is when we hate,

• 1 The fault of the party offending, as it is a fault.
  Vt culpa.
• 2 The person too, for his fault.
  Vt poena.
• 3 We desire the evill of punishment to befall him; and this is called the
  Alrenethim Episcop. Cath­nens de-medicina anima.
  hatred of enmity. And this (I take it) lights here upon Paul, whereby he himselfe is counted an enemy to his Galatians. Divine Paul! yet none of his priviledges could prevent their malice.

• 1 Neither his calling unto the Ministery: yet that was powerfull, and miraculous: he was called immediately of God.
• 2 Nor his learning; yet he spake wisedome among those that are perfect.
• 3 Nor his
  Vita fides (que) inculpata fuit. Ovid. mer. Propos. 1.
  unblameable conversation; yet that was in heaven: yea he desired to be dissolved and to be with Christ.

This considered, wee may safely conclude hence, that Neither profundity in learning, nor power in preaching, nor un­blameablenesse in conversation, can secure a man from the enmity of the unregenerate. Paul was hated; who then can be freed? he (alas he) was counted an enemy,Quis serme ad explicanda Pauli merita sufficiet? quae lingua laudibus eius invenietur aequalis? cum omnia, quae sunt in omnibus bona, anima una possi­deat, &c. Chrys. de laudibus Pauli. whose praises no tongue can expresse: in whose soule Divine grace chose her habita­tion. He, who was the pillar of the Churches; Hee, who travelled byHieron. in Ep. ad Exube­rap. Choysost. sea and land, to implant the Truth among the Gentiles: That earthly Angell, that heavenly man, who learned among theMaxim. in serm. Petri & Pauli. Angels, what he should preach among men, is now hated as an enemy.

Alas good Paul; what, art thou counted an enemy? Why, thou wast not inferiour to the very chiefest Apostles: thou hadst the care of the Churches: thou labouredst more then they all: thou spakest with tongues more then they all: thou foughtest with beasts at Ephesus: thou spakest wisedome among those that were perfect: thou didst tread Satan un­der thy feet: thou wast rapt up into the third heaven: thou heardest [...]. words unutterable: all which graces and privi­ledges were most amiable, yet (for all those) thou art hated and counted an enemy.

[Page 6]But why wander I so farre abroad to fetch Pauls com­mendations? let but the eye of reason looke home to this present Epistle, yea this present Chapter, and see the very Text hemd in with such reasons and arguments of love that it seemes very reasonlesse,Motives that might have in­duced the Ga­latians to love Paul. that these Galatians should either hate Paul, or account him an enemy unto them.

First, see his care and his feare of them: vers. 11. I am afraid of you, 1 lest I have bestowed upon you labour in vaine. Me thinks love should have been the recompence of so tender an heart.

Secondly,2 see his patience, vers. 12. Brethren, be as I am; for I am as ye are: ye have not injured me at all. See him here, with a patient forgetfulnesse, content to passe over former discourtesies without recapitulation.

Thirdly,3 see his painfulnesse among them, vers. 13. Yee know, how through infirmity of flesh, I preached unto you. Alas Paul thy diligence did not deserve their enmity: so theDuplicatur do­lor, cum ab eo, à quo non merue­ris, venit: Tantò magis iniuria est effectior, quantò proximus est, qui facit. Seneca. in­jury is the greater; because undeserved

Nay, this argument may bee illustrated with a two-fold Exegesis.

First, he was now in prison at Rome; and yet he preached unto them by Epistle.

Secondly, he was now aged: a Minister of Christ of three and thirty yeares standing, and within three yeares of his last end. Now, theProv. 16.31. hoary head is a crowne of glory, if it bee found in the way of righteousnesse.

Fourthly,4 see their, former love unto him: vers. 14, 15. They rejected him not: yea, ye received me (as hee himselfe testifies of them) as an Angell from God, even as Christ Iesus.

But now see a cooler, they count him an enemy unto them. Yea further, sayes he, ye would have pulled forth your owne eyes, and have given them to me. But now the case is altered: their zeale is qualified, and hee accounted an Enemy.

Fiftly,5 sut vay the danger of these Galatians in cleaving unto others: vers. 17. They zealously affect you, but not well: they would exclude you, Vt omnem a­morem à me in ipso; transfera­tis. Beza super haec verba. that you might affect them. Why then should Paul (notwithstanding all his priviledges) bee coun­ted an enemy? Even because he tells the Truth.

[Page 7]But this enmity was not so individually restrained, that it lighted upon Paul onely: for even so it fared with Christ too; who for learning was excellent, and for life exquisite; in all, perfect: and yet hated for telling the Truth.

Nor could the priviledge of integrity secure Iob from the enmity (what if I say of his owne wife?) of his friends. In a word, see Luke 21.16, 17. Ye (be ye graced with what ex­cellencies soever) shall be betrayed by parents and friends, &c. and ye shall be hated of all men for my names sake. So you see, there is no excellency of grace whatsoever, that is able to shelter us from the arrowes of hatred: they [...]. Hom. flye at randome, and spare not (if not soonest hit) the dearest in Gods sight.

And that we may discerne a little more clearly the truth of this truth, let us briefly take notice of these three grounds; wherein (as I thinke) we are all agreed.

First, that all the excellencies of grace in man, as know­ledge,1 wisedome, learning, patience, godlinesse, &c. are of a divine, heavenly, and spirituall stampe, and impression; granted unto man in his native-good-first estate.

Secondly, that whatsoever we now gaine in those excel­lencies,2 is a part (but a scant measure) of what we lost.

Thirdly, that betweene the excellencies of these estates,3 and the corruption of our ill-second-acquired condition, there is an essentiall difference, or variance.

These things thus provided,Probation. we may reason out this truth from the antipathy, or difference, betweene Pauls estate by grace, and these unregenerate Galatians. I say, tis no won­der to see the gifts and graces before mentioned to be hated of unregenerate men,Argum. 1. Mizald. 1. lib. arcan. because of the repugnancy that is be­tweene their natures: they cannot stand together. In all things wee may perceive some native hatred, and disa­greement.

In vegetables,1 (such things as have onely the power of growing:) the Vine, by naturall antipathy,2 is repugnant to the Colewort; so is the Oake to the Olive, and the Walnut.Pythagoras.

In sensitives, there is the like difference. ThePliny lib. 10. c. 74. Aristotle lib. 9. cap. 1. de natu. anim. Bee is at variance with the Waspe; the Spider with the Serpent; the [Page 8]Wolfe with the Lambe; the Horse with the Beare; the little Birds with the Owle.

Yea in reasonable creatures this difference is seene.3 One man hath a naturall dislike of another, and that without cause appearing; which proceeds from the opposition of their spirits and humors. Now, if among all these there be such a variance and inherent antipathy; much rather surely be­tweene the graces of Gods Spirit in the regenerate, and the corruptions of the wicked. For if theRom. 8.7. wisdome of the flesh be accounted enmity with God, no marvell if the wisdome of God be accounted enmity of the unregenerate.

Nor will it seeme dissonant from the truth, Argument 2. or our judgement of the unregenerate judgment of the unregenerate; how that is blinded, their understanding obfuscated, and their mind (in a word) so universally led with the spirit of errour, that they cannot rightly distinguish Paul from Plato, Divinitie from Morality; no marvell then, if they dis-esteeme (yea even hate) both depth of learning, power of preaching, and un­blameablenesse of conversation. If a man want his eye-sight, all colours are alike unto him, because hee can distinguish none; and in his feeling there is no difference betweene Lead and Gold: so to the understanding of an unregenerate man, grace seemes no better then nature: he cannot discerne the things that are of Gods Spirit, because they must be spiritu­ally discerned. Yea, let him be [...], id est, homo non alia, quàm naturali animi luce prae­ditus. Alsted. System. lib. 1. pag. 49. Argum. 3. never so perfectly read in the Ethickes of Aristotle, or purest moralities of the Heathen, he knowes not, he discernes not Pauls graces, without Gods Spirit: and then we need not wonder to see some unregene­rate Galatians at enmity with Paul, not withstanding all his excellencies.

And the rather, if wee consider the perversnesse of mans will (by nature) unto any thing, that is simply good. To such a one, grace is no care; and the passion of enmity, no feare. For his will is wholly set to do evill: And wee know, that approbation and dislike do not alwayes proceed from a judgement rightly informed: but sometimes from the will, corrupted and misguided. Yea, sometimes the will is lifted [Page 9]unto such a pitch of peremptorie thwarting, that wee will gain-say what assuredly we know: [...] cruciantes. hating the grace that is divine; and spurning at the truth because it is the truth. So we see, that unregeneracy is no just mete-rod of the truth: it over-weenes vice, it under-values vertue; and tis impos­sible that it should give the wisedome of God its due.

Thus much for the information of our judgements; the time now calls for some application, prepare therefore your affections.

And first of all, come hither, my brethren in the Ministe­rie;Applicat. 1. come, I say, and see your portion, and your share in the inheritance of Levi. I am (I confesse) the meanest and most unfit either to counsell the ancient, or comfort the oppres­sed; yet the little candle may give some light among the greater Lampes; and the treble strings (with their smallest notes) may make some musicke in the eares of the hearers; I doe but sing for company; if my note bee harsh, pardon it: and then consider, you who-ever (or where-ever) you are; you, I say, to whom God hath committed the care of his Church: you, that speake wisedome among those that are perfect: you, in whom that Holy Ruah Hakko­desh. Rabbi David. Kimhi in Psal. Spirit of Truth shineth: you, who fight with beasts in the world, (enemies to the way of godlinesse:) you, that livePhil. 2.15, 16. blamelesse and harme­lesse, the sonnes of God, in the middest of a crooked and per­verse generation, among whom ye shine as lights in the world, holding forth the word of life: you, who neglect no time, but still are watching for the soules of your people: you, in whom there flowes a [...] Viri celeber­rimi. Sea of divine eloquence in respect of others: Consider, I say, that none of all your priviledges can secure you from enmity. Be as carefull, as patient, as diligent, as loving, as loved as ever Paul was, yet youHâc virtutis iter. shall bee ac­counted enemies, and that for telling the Truth.

Yet (though you haue to doe with men-devills, and bee smitten with the blowes of hatred) stand fast, and striue yee for the faith of the Gospell; bee nothingPhil. 1.27, 28 terrified by your adversaries for all this: for to them it is an evident token of perdition: but to you of salvation, and that of God. Nay, [Page 10]be not dismayed, though to the disesteeme of your gifts, and enmity against all your graces, were an addition of ten thou­sand indignities: though you should see those Mock-stars of grace, those Ideaes of Learning, those vicious livers (who are crept in among us, Iude 4. ungodly men, turning the grace of our God into wantonnesse,) whose wisedome stands rather in a pretence then essence of grace, whose Blacke-coates serve onely to be­flout the vocation of Levi, (if not shame it quite) though you see those, accepted in the world, and live at ease, while good Paul wants the countenance even of his owne Galatians. A­las, consider their end, and that is destruction: consider their glory, and that is shame; because they mind earthly things. But, brethren, let usTim. 2.1.6. [...], to stir up fire. stirre up those gifts and graces of Gods Spirit in us, while the world accounts us enemies for telling the truth.

Secondly,Applicat. 2. what Paul, that great Scholler now counted an enemy! what, hee that taught so many sweet Sermons a­mong them? that even travelled in birth of them? for whom they would haue pulled out their owne eyes! is he hated? sure­ly this tells us that unregenerate men doe thus grossely sinne against their owne knowledge. Alas those Galatians could not be ignorant that Paul laboured earnestly for their good; that his calling was miraculous; his gifts excellent; yet for all this they hate him, and count him an Enemy.

A fearfull case, my brethren, when a people shall be at en­mity with Gods chosen vessells (whom happely they have seemed sometimes to affect,) and to hate them without a cause. Looke to it, thou, whoever thou art: thou hast a little Iudge within thee (thine owne conscience) which shall one day be awakened; which shall make thee bite thine owne lips, and cry out in the language of Iudas, I have sinned in betraying the innocent blood. Therefore lift not up your horn too high, ye that have this Holy Truth in such deepe dis­daine, and cloath good Paul and his brethren with the robes of enemous disgrace. For tis a veryThess. 1.6. righteous thing in God to render tribulation upon those that trouble us. But what? can hatred or enmity wrong Pauls priviledges? no; in no [Page 11]wise. Grace is beyond hatred. For gold may buy out hatred: but nor gold, nor hatred can buy Grace or Learning. What need we then care? we have prevailed with God, and God laughes them to scorne.

But yet for their sakes that of infirmity doe account Paul an enemy, let us use a word of exhortation. And here,Applic. 3. my bre­thren, be warned to correct that spirit of errour, of judge­ment misguided. Let us no more be at enmity with Paul; nor dislike or under-value either grace or learning, or the life that is hid with God in Christ (For tis a detraction from the Spirit of God.) But let us highly prise what God sets at so high a rate.

Alas, with what arguments might wee perswade the af­fections to love Paul and his priviledges? why the very Heathen (who lived in Paganisme, yet) highly reverenced and esteemed Learning and civill demeanour. Now then, shall we hate (in this kind) what they so loved? shall Nature teach them so much? and shall not the sound of grace teach us as much? Shame upon us, if we suffer them to out-strip us.

But what need we looke so farre as their example? Let us fasten our eyes upon Paul, and with our eares listen unto his words; heare him speaking an heavenly language, whose proper eloquence is sufficiently tractive, and able to allure: it is the Truth, the Truth of righteousnesse, whose lovely worth may disswade us from Enmity.

Therefore if the truth may find any footing in our affec­tions,Applic. 4. let us labour for the cure of so irksome a sore. Labour we, I say, for a cure:Nam sanabi­libus aegrotamus malis. Sen. de Ira. for we labour (as yet) of a disease that may be cured. The passions of iniquity, (yea the habit of enmity) may be conquered and removed by Gods assistance, and thine owne diligence.

First then, pray for the Spirit of Love;Meanes to cure enmity. so the power of enmity shall be dislodged. Poure out thy cries unto God for some heavenly Spittle and Clay, that thy judgement may be cleared, and thy will ordered, that thou maist discerne grace from nature, and so become a friend to Paul. Vrge the Lord; lose no opportunity: cease no time: leave him not [Page 12]till he hath left this Blessing behind him. Pierce the very hea­vens with thy supplications; be reconciled unto God above: So thou and Paul shall be no longer at variance.

Secondly,2 consider the love of Christ unto mankind: he (being not indebted unto man) was content to lay downe his owne life for man. Oh, canst thou thinke on this his love, and yet be enmity with Paul, (his chosen vessell) or his servants? Canst thou remember the excellent dignities in Christ, as grace, wisedome, &c. and yet contemne them in his Ministers? Oh, me thinkes, this might winne thee unto amity,Hosea 11: 4. and love, to consider how God hath drawne us with the Bechauèle Adam. Heb. cords of a man, with the [...]. Septu. death of the Sonne of his de­fires. The undaunted Diamond scornes to yeeld unto the sledge and anvill; yet cast it into the blood of a Goat, and straight way it is dissolved: so thy heart that is hardned with enmity (though it will not yeeld by other perswasions, yet) will be moulten all over into love, if thou cast it into theOmnis enim morbus hoc re­medio extingui­tar. Aug. 4. Hom. in Mat. blood of Christ Iesus, that immortall Scape-goat.

Thirdly, be at enmity with thy selfe a little; doe thy selfe this pleasure,3 to set thy selfe before thy selfe, and looke on that part of the wallet that hangs on thine owne backe: so shalt thou divert thine enmity of others upon thy selfe: and this is not onely warrantable, but a point of Christianity.

It is a fit cure ofGalen. lib. 5. de Meth. Med. cap. 3. Avicen. Fen. 4. lib. 1. cap. 1. Haemorages in Physicke, to turne aside the fluxes of blood by Phlebotomy in some other veine; and in mine opinion, I hold it a good spirituall cure of En­mity against others, to let the blood of it forth by thine own veines; for many timesEx spuma dra­conum veneneta fit Bezoardicum, & sic summum alexiterium ex summo veneno conficiunt Chy­mici. wholesome Physick is made of the strongest poison; and indeed of this sharpe Vitreoll (thus diverted) may be made a medicinable Avodyne.

And this shall be so much the better performed, if thou parallel thy selfe to others, and compare thine owne wants (ISic parvis com­ponere magna solebam. speake by experience) with others graces. Compare thine owne coldnesse with the zeale of others, thine owne backwardnesse (in the faith) with others forwardnesse; thine owne vanity with others sanctity; thy owne anger with others patience; thine owne enmity with others amity; [Page 13]thine owne hypocrisie with others sincerity; thine owne negligence with others diligence: in a word, thine owne rebellion with the contrition of others. Thy selfe being thus throughly sifted, thou canst be no longer an enemy un­to Paul, but to thy selfe; no longer an enemy to the graces of Gods Spirit in others; but to the vices in thy selfe.

And when thou hast so done,4 remove allPrincipiis obsta. occasions of enmity; and be sure that thou take not occasion at the way of godlinesse: if any externall suggestion doth arise,Suffoca matrē, & non erit filia. Aug. de verb. Dom. croppe it downe in the infancy, for enmity is of a spreading nature, and the longer it growes,Vires ac­crescit eunde. the stronger it growes. Leave once granted unto anger, soone drawes on the habit of en­mity, as the vanity of the eye (entertained) pulls on adulte­rie. Therefore, when thou hast (by Gods grace) a little mor­tified this enmity against others, take heed of a new supply of passion. Put theEt extinctum cinerem, si sul­phure tangas, vivet. Ovid. candle (that is newly extinguished) to the match againe and it is soone lighted againe: so is Enmity by the fire of anger or dislike: Watch and pray therefore lest ye enter into this temptation.

Thus have I prepared some good meanes to set the Gala­tians and Paul at amity: and now, whiles I beginne to enter upon the next part of my Text, viz.3 Part. the persons that were at enmity with Paul, the Galatians, I am almost fallen into an­gry (or zealous) rage against them, that they, even his owneDuplicat do­lorem sustinentis, indignitas infe­rentis. Seneca. hearers should give him occasion to cry out, Am I therefore become your enemy, because I tell you the truth?

But how now Paul, what strange alteration is this? why, who would have ever thought that these Galatians would have stenched from their first love? before, they would have placked out their owne eyes to have done thee good; now, they count thee an Enemy. Alas, had they beene Sodomites, or Gomorrhaeans, had they beene Turkes or Caniballs, had they beene dissolute Libertines in their hot-spur humours; or such as had beene hitherto strangers to the Common-wealth of Is­rael, I would not so much marvell; but since they were the Galatians, thine owne heares, such as among whom thou hadst laboured, such as seemed to have yeelded obedience [Page 14]unto thy Ministery: I know not what to doe but sorrow, and stand amazed: for alas! that same misery which falls besides the expectation is most ponderous, and intollerable: and the enmity of a familiar, is anNulla pestis efficacior est ad nocendum, quàm familiaris inimi­cus. Boet. lib. 3. de Consol. Propos. 2. unsufferable pestilence: little did Paul thinke that his next welcome should be Enmity, or that the former love (pretended) should end in hatred: yet so it was then, and so is now, that

Sometimes a Ministers owne hearers are set in variance against him. Sometimes, did I say? yea, at all times; for time still affords someJnimicitiae semper concomi­tantur, &c. enemies: but now especially may Paul cry out in the language of God himselfe, I have nourished and brought up children, and they have [...] transgredi. Esay 1.2. rebelled against me. A kind reward God knowes, for all his care: and a recompence more fit for a Tyrant then an Apostle: what! to bee hated! and ac­counted an enemy? and that of his owne hearers!

Oh, that ever impiety should perke up the head to this height, that a Minister should spend his time in study, night & day; break many a quiet sleep, to break y^t pure word aright unto his people; poure out many a bleeding complaint unto his God, for their obstinacy & rebellion, labor with might & main, tearing his sides early and late, for their conversion; & yet (for all his pains) be counted an Enemy, & that of his owne hearers. Intolerabile fit malum, cuius autorem turpe sit confiteri. Sen. Probation. A griefe, surely, intollerable to a Preacher, since it is a shame to an hearer. But so it fared with Christ himselfe, (that great Doctor of the Church) though he spake as never yet man spake; yet hee was hated of his owne hearers, his owne country-men, yea of Iudas too, (his owne Disciple:) and for a determinate proofe, see Matt. 10.36. A mans enemies shall be those of his owne house; Iobs owne wife against him: Absolon seekes his owne fathers overthrow: Ismael mockes his owne brother: what wonder then, if a Ministers owne hea­rers oppose themselves against him?

For was not God himselfe so used at his owne childrens hands?Arg. 1. Esay 1.2. Did not he nourish them as his owne? Hosea 11.4. did not he draw them with the bands of love? did not his Ier. 31.20. bowells yerne over them? were not his Hos. 11.6. repentings kindled together for their sakes? Did he not Amos 3.2. know them, above all the nations of the earth? [Page 15]Yet see, now have they rebelled against him. What marvell then, though Paul be hated as an enemy, and Ministers coun­ted the [...]. 1 Cor. 4.9. dregs, and off scowring of men? what though they be made the Brothers of Owles, and companions of Ostriches in the desart? A satten suit becomes not the servant, when the master must goe in canvas: wee must not thinke to live (in this life) in any other state then Christ himselfe, our Lord and Master.

And tis fit that good Ministers should have their patience and constancy to be proved by such indignities.Argument 2. Patience is best seene, when an affliction fights most closely with the affection: David could say, if it had beene an open enemy, I could have borne it; but it was thou, my familiar friend, &c. yet God will have his patience so tried, by setting his owne friends against him.

So much the rather also,Arg. 3. because God will not have his Children, and chiefly his Ministers, to bee too well concei­ted of their owne gifts and graces. Vaine glory and spirituall pride creepes in with an aspiring facility, and is not easilyVana gloria est ultima Pellis, quae exuitur. Bern. shaken out. If we should heare our Auditors cry out of our Sermons, in the language of Herods Parasites, The voice of God, and not of man; we might happely be tickled in the eares, and so fall into a spirituall whimsey; wherefore, lest happely David should cry out in the vanity of his heart, Tush, I shall never be moved; the Lord sets his own familiar friends against him, and then he cryed out, It is good for me that I have beene afflicted: So lest Paul (through the large knowledge of words unutterable) should have beene exalted above measure, he received a pricke in the flesh; and see, now his owne hea­rers are set in variance against him; But he knowes it to bee as great a priviledgeAgere & pati, fortia. Phil. 2.29. Arg. 4. to suffer, as beleeve.

Lastly, a Ministers owne hearers are set in variance against him, thatVt lapsu gra­viore ruant. Mat. 23.32. Jngratum si di­cas, omnia di [...]i [...]. they might brand themselves out for persecutors of the Truth, and so fill up the measure of their sinnes. The persecution of the Truth is the Epitome or Abridgement of all other sinnes: for tis ingratitude in an high degree. Give me a persecutor of the Truth, and give mee a complete sin­ner. [Page 16]We reade of but two that ever were recovered, as far as I remember, Manasses and Paul. Therefore I had rather see a man (I thinke I may speake with a safe conscience) com­mit any other sinne, then persecute the Truth: for this sinne ever comes nearest unto the sinne against the Holy Ghost; if it be not the same: and indeed (when it is not (alwayes) whol­ly the same, yet) it is ever aAlsted, in Lexico. branch of it: and by this doe wicked men marke out themselves for rebells, yea for the de­struction to come.

So for these ends (call them arguments if you will) does God suffer his Ministers, in the meane space, to be opposed.

But in this meane space Paul, Applicat. 1. and many of us Pulpit-men, may take up the complaining lamentation of the Prophet David; Psal. 120.5, 6. Woe is me, that I sojourne in Mesech, and dwell in the Tents of Kedar: my soule hath long dwelt with those that hate peace. And we may justly take up his Motto (too) I am for peace; yet whiles we speake they are for warre: and they (even our owne hearers) account us enemies, for telling the truth. But see and heare, O heavens; and hearken, O earth: stand amazed, O heavens; and be dumbe, O earth; yea, bee abashed at this ye sonnes of men, that the glory of the Al­mighty should bee turned into obloquy; and the Israel of God should lay an aspersion of enmity upon her owne A­postles. But what? does the enmity of familiars suggest such a wonder, or exasperate the griefe? why then, why wander I in so generall or circular an application, as to goe to Israel, or Galatia for an instance? Come, my brethren, from yourNocturnus iuvat impallesce­re chartis. nightly studies, and see our Land divided against it selfe: see it hating and despising government: see it spur­ning against her ownePer iram con­cordia rumpi­tur; per iram lux veritatis amittitur. Greg. lib. 3. moral. light; (what if I say against our owne eyes?) TheHeb. 2.3. great salvation is now proclaimed, but we love the workes of death. The Sunne of the Gospell, the word of truth, is now risen [...]. Clem. Alex. upon us all, but wee love darknesse more then light.

Some Travellers have laid this imputation of obscurity upon our Land, our England, that the heaven above us is ever [...]. lowring; and the Sunne a stranger to our eyes, and the [Page 17]reason thereof, Because we are encompassed with the Sea, from whence, there is a daily Exhalation of clouds, interpo­sing themselves (in our Horizon) betweene the light of the Sun and our sight. Now God grant that their Geography bee without a mystery. I seare lest our light of the Gospell be ob­fuscated with the assiduous clouds of enmity, arising from the sea of anger. We must needs confesse, that (as the Sun, so) the Gospell is [...]. pure and cleare, and devoid of all cloudy matter; yet, because our affections answer not its puritie, and our owne profession; it seemes obscure unto us, and wee account them enemies that bring it unto us.

But why doe I combat in the spacious field? and tell you a generall story of the Home-bred dissentions of our State and kingdome, between our own light & our own sight? why doe I not rather speake the phrase of inine Apostle, Am I therefore become your enemy, because I tell you the truth? No, in no wise; yet I am become an enemy (in your acceptations) unto you, and that because I tell you the truth. Thus, is not the case belonging to you, and mee, and all Gods faithfull Ministers? Are wee not hated of you, as though wee were your enemies? and nicked of you with the twits of enmity? is not our zeale accounted phrensie, and the sincerity of prea­ching rather an austerity of passion, then the purity of the Truth? Say, O ye people, is it not even thus? Can you de­ny it for very shame?

Blush then, and be ashamed at this,Applicat. 2. all ye that live under a painfull Ministery, yet account it a matter of enmity unto you: yea, quake and tremble, ye that malipertly oppose your selves against those that watch for your soules: for surely this is next the sin that is unpardonable.

I am afraid, lest many in our Nation beare a share in the danger of this doome; as wee beare a part in the in jury of their enmity. We may indeed justly complaine of the thwar­ting opposition of many, as well as boast of the teachable forwardnesse, the zealous and loving affections of others to us-wards. But all indignities whatsoever let us freely passe over and forgive; as we trust all our owne imperfections are [Page 18]really pardoned of the Almighty. Let our prayer for them be Father, forgive them; and I would to God wee could con­clude with the voice of Christ, They know not what they doe. But, alas, our Nation knowes the Truth; (I know noHaec conscia numinis aetas. plea for ignorance in these daies) they have both seene and heard; and yet have impudently and malipertly spurned against their owne Lights, and that in the face of the Law, and Gos­pell. Therefore it is to be feared, that their sinne remaines. But what? shall they so passe? with so slender a rebuke? What if we bid? Twist up a comtemptuous Absalom: Cry? Out with the scoffing Ismael: Hang the rebellious traytor: scourge those Iannes and Iambres: out with the aking-teeth of the Galatians: spare not Pauls enemies: but yet, I hope, we shall not erre with too much gentlenesse, if wee give way to affection, and as patiently put off the injury of en­mity, as Eli did the offence of his sonnes, in this sparing cor­rection; doe so no more, my sonnes. And let us take heed wee doe so no more, we hearers: for tis as great a matter, as the hating of a mans father or mother. (Our Ministers are fa­thers to beget us, and mothers to beare us.) Now the eye that Prov. 30.17. —Scelus est adisse parentem; hic amor est odio maius scelus. Ovid. Met. Applic. 3. mocketh his father, or despiseth his mother, the Ravens of the valley shall picke it out; and the young Eagles shall eate it. Therefore, receive ye a word of exhortation and warning.

Let there be no more variance betweene Paul and his Ga­latians; betweene us and Gods Ambassadours: but have them in singular honour (not so much for any worth that is in them, but) for their workes sake; as those that must give account for your soules, that they may doe it with joy, and not with griefe. Oh, let not their care be requited with enmity, nor their love with hatred: regulate your affections either to their office or diligence, and you shall find that such discourtesie is neither the equall desert of the one, nor a fit recompence of the other. If we enquire after their diligēce, we may cast backe our eyes no further then Paul; if after the dignity of their office, we may looke thorow the volume of the whole Booke of God, and wee shall find their office no place of underlings, but the2 Cor. 5.20. Ambassadors of the great God, [Page 19]yea [...], 1 Cor. 3.9. fellow-workers with him. Such, and such glorious titles hath he vouchsafed to grace them withall: all which excel­lencies carry in them a command of acceptance, and not an occasion of variance. Yet many times it so falls out, that their best welcome is but a checke of enmity.

But be not dismayed, nor quite cast downe,Applic. 4. O ye sweet­singers of Sion; though happely your owne hearers oppose themselves against you; though they become your enemies, among whom ye have broken the bread of life; and distil­led the sweet influences of the water of life: though they fill you with [...] amaritudinibus. Lament. 3.15. bitternesse, among whom you have wasted your spirits (like the candle) to give them light. Yea, though the goodly shewes of some have promised a birth of love and growth of faith, yet by and by haveExitus auspi­cio gravior. Ovid. turned into Apostacy: nay further, they themselves become your enemies too: yet sing no Paelinede of discontent; murmure not at your porti­on; but consider,

That (as in the dayes of Iohn, 1 so now) there are a genera­tion of Vipers. TheEt sic, à suo, quem ventre concipit, faetu necatur. Parad. Symb. Viper (we reade) cates her way forth by the belly of the damme: no marvell then, if the Prophet of God (thorow the malice and enmity of his hearers) cry out, O my belly, my belly, I am pained at the very heart: and no marvell, if we suffer the like ingratitude of our hearers.

Especially,2 if we consider how Iesus Christ the righteous hath traced out this path before us; hated even of his owne disciple. Oh then let us [...]. Basil. pag. 139. walke this Kings high-way with patience: for we have not onely the comfort of his compa­ny, (yet that may asswage the misery) but his assistance also. Nay further, he not onely [...]. suffers the like with us, but also measures our suffering, and (in a measure) suffers it too. Ex­ceeding full of comfort are the words of our Saviour Christ: he that despiseth you, despiseth me, and he that despiseth mee, de­spiseth him that sent me.

Nor is the worthinesse of the cause,3 one of the lightest mo­tives that may induce us unto patience. Tis an honourable quarrell wherein we suffer: tis for a glorious end, even the salvation of our soules. For, does not ourSolatur con­scientia & finis. Melph. conscience know, [Page 20]that the love of the truth constraineth us? and that this dig­nity excelleth all dignities, to suffer for the Truth, for telling the Truth? 4 Part. which is the next and last part of the Text, viz. The Cause of the Enmity, for Telling the Truth; which like­wise craves my paines, and your patience.

Am I therefore become your enemy, because I tell you the truth? or because I play the Tell-troth with you? [...]. yea; this is the cause of your enmity, or else you have no cause at all. Alas, is this the cause? why, this, of all others, seemes to bee a cause without a cause. What, to hate a man for telling the Truth! Could they have upbraided him of some capitall crime, either of whoredome, or drunkennesse, or oppression, or covetousnesse, or the like, the matter had beene colou­rable: Or, had any part about him received any [...]. apparent staine or blemish; had his tongue beene cursing and swea­ring; his lips, lying and prophane; his hands, thievish; his heart, malitious; or his eyes lascivious; it had beene some­thing to the purpose: but, to hate him for telling the Truth, argues no simple ignorance in them, but a sinfull-rebellious impudence. And this is but one of2 Chron. 135, &c. Ieroboams trickes: he hated Abijah for his good counsell; and these Galatians count Paul an enemy unto them, for telling the Truth. So, we see here the Proverbe verified, the lovelyVeritas odium parit, sed tamen non est odiosa. Calvip. in Galat. Propos. 3. Truth brings forth hatred; and [...]. Philo. de vita Mos. lib. 3. The publication of the pure word of truth sets faithfull Ministers and corrupt hearers at variance. Hence pro­ceed those broiles: hence, this enmity: hence, this dissen­tion. But blush, and be ashamed at this, yee Galatians, that the revelation of Truth should breed such deepe dislike in you. Alas, with what straine of words or matter might Paul study to please you? If you looke for plainnesse of speech; why, see him stooping to the capacity of the mea­nest, becomming all things to all men. If you looke for elo­quence from him; why, see it so mixt with his Divinity, that tis hard to judge wherein he most excells. But none of these disturbes you: tis the matter that occasions your hatred; the telling of the Truth.

Many in our dayes, though they love the truth after a [Page 12]sort, yet (thorow [...] Talm. in Masor. opinions) doe dislike it, if it appeare plain or eloquent: but these foolish Galatians (and they wereBonos, quis, nisi stultissimus oderit. Boet. lib. 1. de Cons. fooles indeed) hate Paul for (very) telling the Truth. But what, if Paul had come among them, with his mouth full of lies, and told them a smooth tale of their secure estate, though they did live after the flesh? yet surely, they would scarce have beleeved him: and will they hate him for telling the Truth? O foolish Galatians, who hath bewitched you that you should not obey the Truth? Can neither Lyes nor Truths please you? Surely those (though pleasant, yet) seeme doubtfull, if not miserable; and these (though certaine, yet) seeme irkesome, if not damnable. Those tickle the eare, but sus­pend the conscience; these suspend the understanding, but wound the conscience: therefore neither these, nor those can gaine their acceptance. Yet if Paul would have runne to the same excesse ofriot with them, and have prophesied of strong drinke, hee might happely have beene a Prophet Micah 2.11. for their turne; & have gotten a spirt of love from some of them: but let him tell the Truth, and hee is accounted an enemy for it. Which truth,Probation. our Saviours words put out of all que­stion or doubt;Mat. 10.34. Thinke ye that I am come to send peace on earth? I come not to bring peace, but a sword; to set a man at variance against his father; the daughter against her mother, and the daughter-in law against her mother in law. And this was veri­fied in Christ himselfe, Ioh. 8.40. Ye seeke to kill a man that hath told you the truth. And,vers 45. because I tell you the truth ye be­leeve me not; but rather hate me. But tis no more wonder to see the Dogs barke at the Moone, then to see a good Mini­ster hated for telling the Truth: and the truth of this truth shall seeme the rather to bee a truth, if wee regard these de­monstrations.

First,Arg. 1. there is a palpable disagreement betweene truth and falshood; grace and corruption: the one is light, the other darknesse: the publication then of the one must needs make the Antithesis of the other. God and Belial cannot stand together: and is it any newes to see the disagreeing qualities of fire and water, each hissing at other? nor, for [Page 22]mine own part doe I ever marvell to see good men, and bad; wise men, and fooles; knaves, and honest men, to fall at oddes, when I respect the contrarietie of their natures.

Especially,Argum. 2. if I consider the nature of the Truth: how searching and working it is: what a powerfull operation it hath, to divide (like aHeb. 4.12. two-edged sword) betweene the bone and the marrow. The letterIudg 12.6. Shibboleth. Sibboleth. [...] (Schin) could never make a more perspicuous difference betweene the Gileadite and the Ephraimite, then the Truth does betweene good Ministers and corrupt hearers. Truth is both an eye to see; and a glass to convay the object unto the sight. But as the Optickes have many crotchets and deceiving fractions to beguile the corporall eye: so hath Hypocrisie many formes of godlinesse to deceive and bleare the mentall: yet Truth does execute its office so squarely, that it will not suffer us to makeAnaxagoras dreamed that there was [...], to make quidlibet ex qualibet. Any thing of any thing: but it soone distinguishes the good from the bad; the right from the wrong. Our colourable sinnes can now finde no burrow of shelter, or evasion: but Truth doth anatomize all the [...], Spi­nam dorsi scin­dere, ita ut in­tima pateant. Argum. 3. secrets of the heart, and make them naked and bare-fac'd: no marvell then, if it breed dissention, enmity, and variance.

Thirdly, Truth takes away freedome, and custome in sin:August. Greg. it proves the one, to be slavery; the other, an old errour: it disturbs a man of his sweet naps in iniquity: it removes him from the bed of vanity: it suffers him not to sin so qui­etly as otherwise he would: it stings him by the conscience, amidst his pleasures, that he cannot walke on his iourney to Hell-wards contentedly enough; no marvell them, if it bee the occasion of strife and enmity. Wake a man out of a sound sleepe, and straight way he fumes: spur a gaul'd-backe Iade, and presently she winces: so let the Truth speake the Idiome of her owne Dialect, unto the conscience of a corrupt hearer, that is fast asleepe in his sin; and be sure, her language shall bee counted opprobrious, and her requitall shall bee enmity.

The truth whereof, bids us not wonder to see the Truth opposed by corruption:Applicat. 1. looke not that the publication of it [Page 23]should bring peace, or rocke us asleepe (with a Lullaby) in the Cradle of security: for theSermo non est sapiens, qui non pungit. Hier. in Ecclesiast. Truth is of a pricking na­ture: it ever carries a sword in its hand; and makes a divi­sion betweene light and darknesse, grace and corruption. Its owne nature (by the strength of its owne activity) strikes home unto the conscience; unbowells the ward-rope of transgression; like aPraedicantium verba scintillae rectè appellatae sunt; quia eos, quos in corde tetigerint, incen­dunt. Greg. in Ezech. Hom. 3. flame, makes the spirit to burne with­in a man; shewes him the right way; informes him of the wrong; curbs him of his sweet sin; opens an Handwriting against him, whose character are steeped in blood and hea­vinesse; neither does it reade the sinner a lecture in a private Kennell, as if it durst not shew its face, save onely in aVeritas non quaerit angulos. corner, but speakes to the nose of the proudest Vassaile, that carries about him a body of sinne. This will make the Drunkard quake in his seate; the Whoremonger tremble on the bed of vanity; the swearer, the lyar, the Sabbath breaker, to mourn for their profanenesse. No sinne is exempt from the reach of Truth. This controules the brazen-faced sinnes of the land: this rips up the sinne that is unseene: private omissions, sleighty perfomances of holy duties, outward conformities, lip-services, neutralities, worldly correspondencies. Tis like unto the lightning, nimble and active; runnes thorow all created bodies: examines the weakest;Infringit solido. pierces the stron­gest; pursues all to their very lurking places:Consequitur, quodcun (que) petit. findes what­soever and whomsoever it seekes for: as the Hypocrite, the Apostate, and the covetous worldling.

This (like the lightning) wounds, and never touches; breakes a mans bones, (yea his conscience) and never scareth his skinne: like a noysome smell, onely with the sent, soone casts downe a queasie stomacke. This is that our fine mouths cannotOffendit omne, quod nolumus. Hier. super bunc versum. endure to taste: this it is, that our sore gummes can­not endure to be rubbed withall: and because wicked men (out of an over-reaching apprehensivenesse) doe conceive this to be an enemy unto them; they would faine have the mouth of it stopped, & the preachers of it to be doomed un­to a perpetuall silence. So the Truth is now become like an hurtfull Serpent, generally invading a whole country, eve­rie [Page 24]wicked mans club of malice is out against it, as against an enemy.

But oh that ever the Truth, which is the onely meanes of love, should bee now the cause of such enmity! that ever this should set good Paul and his Galatians at variance! oh, but the Truth isVeritas dulcis est, & amara: quandò dulcis est, parcit; quan­dò amara, curat. Aug. ad Chri­stian. Applic. 2. sweet and sowre; as various in operation as the Sunne, which dissolves some things, as Wax: but ex­siccates or dryes up others, as Clay: So the Truth dryes up the humour of enmity in some: in others, it dilates and spreades it abroad. Such is the qualitie of the Truth; such the portion.

And why should we be dismayed; we, who in the Mini­stery suffer for the Truth? O let the dignity of the cause make us put up the indignity of the crosse with an honou­rable scorne: so shall the Truth grow strong with aVireseit vul­nere virtus. wound. Consider we, that tis the cause, and not the quarrell, that makes a Martyr: tis not suffering, but so suffering, or suffe­ring for the Truth, that helpes us to heaven.Simul ista mundi rector Deus posuit, odi­um at (que) regnum. Odia, qui ni­miùm timet, regnare nescit. Seneca. Our king­dome must be gotten with such violence as this. Let this then comfort us, that we suffer in a good cause, for the truth, and the crowne of our conquest is kept with God.

Therefore for this holy truth let me resolve to dye, to lose my life, my liberty, (were I worth thousands) lands, and livings, all. Oh, this holy truth, let me embrace it ever; and let the world count me an enemy unto them, and bee at va­riance with me, whiles he thatSedens in coe­lis ridet. sits in the heavens laughes them to scorne, and bids [...] Talmud. a sorrow to them, as many as (ma­liciously) have evill will at Sion.

Thirdly, let us intreat wicked men to receive a friendly admonition, that they be better advised hereafter, then to make the publication of the pure word of truth the occasion of contention; to be a stumbling blocke and a rocke of of­fence & variance, to count Preachers enemies for telling the truth. But alas! our times and people are grown emulous to be superlative in this enmity; for we exceed the Papists a de­gree: they counted this truth to bee a matter ofEckius. Pighius. Hosier. Gretser. debate; so doe we: they accounted it to be but Inken Divinity: but we [Page 25]repute it Inken enmity; and so beflout the sincerity of it with the scumme of Puritanisme in the lowest degree of our dis­dainfull teene. This is growne now the usuallDoctor Airy on 3 of Phil. vers 9. companion of a Christian Profession, yet hypocrisie hath learned to spin a finer threed of Enmity against the truth, then a grosse hatred, and this is a secret dislike of the way of truth, (yet an outward comparting with it) and this is a damnableGravissimum inimicitiae genus, esse corde adver­sarios, & linguae simulare devotos. Cass. sup. Psal 54. neutralitie (as it were) betweene enmity and amity. Such Ambo dexters have wee in the Church; such Antickes in the way of truth, that are not wholly for God, nor wholly for the devill. Some affinity they have with the truth, in the name of Christiani­tie, like the [...] Jdol [...]. [...] Deus. Hebrew words for God, and Idolls, yet they are but (like Ephraim) as cakes on the hearth not turned, shuffling and cutting with the truth, (as the Sun in Hezechiahs time,) yet never more certaine, then in their enmity of the truth.

But draw hither,Isay 57.4. all ye enemies of the truth, ye sons of the sorceresse, the seed of the adulterer and whore: against whom doe yee sport your selves? against whom doe yee make a wide mouth? and draw out the tongue? Are yee not children of transgression, and a seed of falshood? doe ye not spurne at the Lord, and de­ride his truth?

But now for a good in the side, and a motive in the heart, that might stirre up the affection to the love of the truth. But what? must we beg favourites for the truth? Cannot its owne worth speake for it? Oh that its excellency could be seene with our corporall eyes, then (with a silent orato­rieMirabilem amorem excitae­ret sui. would it perswade our affections to embrace it. Alas, the knowne ale needs no signe-post, and theVendibile vi­num non eget bederâ. vendible wine no Ivy bush; and shall the truth need more enticing arguments, then its owne worth?

First then consider its dignity; tis borne of God,1 of an immortall stampe; tis the rule of our beleeving; our [...] doc­trine, our [...] law.

Secondly the majesty of it;Deus est ve­ritas sine fallae­cia. Hugo de anima. God is truth: if then we bee at enmity with the truth, wee are at enmity with God: love the truth, and love God; hate the truth, and hate God him­selfe. And now I pray you, doth it boot a Child to fight [Page 26]with a Giant? or an earth-worme to contend with the Al­mighty? Me thinkes when I see a man at enmity with the truth, I see theOlaus Magnus, Episc. Ʋps. l. de ritibus Gent. lib. 3. Gothi (with their Ioviall mallets) thumping their brazen fabricke, to fright away the thunder, for when it thunders, they imagine some strange god is comming in battellagainst them: So wicked men, when they heare the truth once, they beginne to muster their forces (as against an enemy) to out-face it, if they may. But alas! tis the God ofTantam po­tentiam veritas semper habuit, ut nullis machi­nis, aut cuius­quam hominis ingenio, aut arte subverti potue­rit: & licet in causa, nullum patronum, &c. Cicero. truth who speakes from heaven, whose power is un­controulable.

Thirdly, survey thy owne weaknesse, and truths strength; for thy owne state, consider that in the midst of thy fury thou hast but a curtaild horne, like a curst Cow; thy heart haply may be full of hatred, but thy hatred not full of po­wer, so thou art lesse noysome to the truth, but no lesse hurtfull to thy selfe.

And as for the power of truth, it was once determined in theEsdr. 3. triall of wir, what was the strongest: one answered A King; 3 for his command stretches farre and neare: Another said Wine; for it overcomes the strongest braine: A third said, Women; for they bewitch the deepest wit: but in short it was concluded, that Truth was stronger then all: all the rest decay, but this continues: tis still durable, tis permanent: though it beTalis est veri­tatis status, ut etiam multis im­pugnantibus suscitetur, & crescat. Chrys. trodden downe, yet it still increaseth. Why then wilt thou bee an enemy to the truth? why wilt thou hate it? nay, why wilt thou not love it?

Fourthly,4 if none of these will nove thee to love the truth, let the blessings with it, and the curses without it; command thy affections to imbrace it: with it there is life, without it death: with it there is certaine peace, without it assured discord: with it there are outward blessings and inward, without it there are temporall plagues and eternall. But why stand I here to trifle withPauperis est numerare pecus. Arithmetique? either these with it, or those without it scorne to bee bounded with a stinted calculation. In a word then, have the truth and have God, and heaven, and allVeritas sola liberat, sola sal­vat, sola lavat. Bern. blessings; but bee without the truth, without the love of the truth, and have the devill, and hell, and all curses,

[Page 27]Now therefore, let Solomons exhortation take footing in thy affection,Prov. 23.23. Buy the truth, and sell it not: buy it with thy love; sell it not with thy hatred: buy it at any rate; thou canst not give the worth of it: sell it for no price; thou canst never againe match so precious a Pearle.

And if by this time the love of the truth be wrought and habituated in thee, thou shalt know it by these signes and symptomes:

First, if thou lovest the truth indeed,1 thou then lovest the whole truth: the love of the truth must be an universall love of the whole, and of the parts: tis not a branch of truth that must onely be in thy acceptance: but even a reproofe (in sea­son) must be as welcome as a promise is (at all times) gratefull.

Secondly, if thou lovest the truth, 2 thou lovest it in all per­sons: thou doest not mistake the identity of the truth, but dost highly prize it in robes, or in rags; in rich, or in poore; neither reiecting it in the one for poverty, nor overweening the measure of it in the other for plenty.

Lastly, if the love of the truth be in thee,3 it then dilates and spreads it selfe in thee; for it is like the blood that runnes through every veine, or like the Soule which is in every part. Thou must goe up in this love of Truth, from strength to strength, as it were fromMibbeth mi­drasha lebeth midrasha. Targ. Schoole to Schoole, [...]. Phil. 3.13. stretching forth all thy powers towards perfection; forgetting all that is be­hind, receiving Paul, (now againe) as an Angell of God, and no more hating him for telling the truth.

Oh happy State thus to be made happy with the love of the truth: Blessed Symptomes, on whose browes soever they doe light: if wee can spy them out on our owne faces, they will testifie unto our consciences, that we are Gods, and God is ours. If we have them, let usConjunge fu­nem suni, & lineam lineae. Rch. Mos. increase them: if we have them not, let us labour for them; and neither hardly think, or [...]. Nazian. lightly esteeme of good Paul, (or Gods Ministers) for telling the truth. So shall we live in the unity of the Spirit; and dye invironed with the bonds of peace. Which God grant of his tender mercy, through Iesus Christ.

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