The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius.

The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius.

Table of contents

Title page

To the Reader.

To all such, as speake evil of the Way of Truth, and of the things, which they understand not. 2. Pet. 2. 12. by way of Preparative.

The Cure of Misprision: or selected Notes, upon sundry questions in controversy, (of main concernment) between the Word, and the World: tending to recon•ile mens judgements, and unite their aff•ctions.

Section 1.

Sect. 2.

Sect. 3.

Sect. 4.

Sect. 5.

Sect. 6.

Sect. 7.

Sect. 8.

Sect. 9.

Sect. 10.

Sect. 11.

Sect. 12.

Sect. 13.

Sect. 14.

Sect. 15.

Sect. 16.

Sect. 17.

Sect. 18.

Sect. 19.

Sect. 20.

Sect. 21.

Sect. 22.

Sect. 23.

Sect. 24.

Sect. 25.

Sect. 26.

Sect. 27.

Sect. 28.

Sect. 29.

Sect. 30.

Sect. 31.

Sect. 32.

Sect. 33.

Sect. 34.

Sect. 35.

Sect. 36.

Sect. 37.

Sect. 38.

Sect. 39.

Sect. 40.

Sect. 41.

Sect. 42.

Sect. 43.

Sect. 44.

Sect. 45.

Sect. 46.

Sect. 47.

Sect. 48.

Sect. 49.

Sect. 50.

Sect. 51.

Sect. 52.

Sect. 53.

Sect. 54.

Sect. 55.

Sect. 56.

Sect. 57.

Sect. 58.

Sect. 59.

Sect. 60.

Sect. 61.

Sect. 62.

Sect. 63.

Sect. 64.

Sect. 65.

Sect. 66.

Sect. 67.

Sect. 68.

Sect. 69.

Sect. 70.

Sect. 71.

Sect. 72.

Sect. 73.

Sect. 74.

Sect. 75.

Sect. 76.

Sect. 77.

Sect▪ 78.

Sect. 79.

Sect. 80.

Sect. 81.

Sect. 82.

S•ct. 83.

Sect. 84.

Sect. 85.

Sect. 86.

Sect. 87.

Sect. 88.

Sect▪ 89.

Sect. 90.

Sect. 91.

Sect. 92.

Sect. 93.

Sect. 94.

Sect. 95.

Sect. 96.

Sect. 97.

Sect. 98.

Sect. 99.

Sect. 100.

The Table.

A.

B.

C.

D.

E.

F.

G.

H.

I.

L.

M.

N.

O.

P.

Q.

R.

S.

T.

V.

W.

Z

Errata,

§

§

[Page]

The Cure of MISPRISION: Or Selected Notes, upon sundry questions in controversie (of main concernment)▪

Betwen The Word, and The World.

Tending to Reconcile mens judgements, and Unite their affections.

Composed and Published for the common good: as being A probable means to Cure Prejudice, and Misprision: in such as are not past Cure.

by R. Junius.

Woe unto you when all men shall speak well of you for so did their Fathers of the false Prophets.

Luke 6. 26.

LONDON.

Printed, by Tho. Paine, for Benjamin Allen, and are to bee sold at his shop in Popes-Head Alley, 1646.

To the Reader.

[Page]

[Page]

COurteous Reader,

The disease to which this Cure is applyed, is epidemicall. The hearts of men beeing anatomized, it will bee found, that the grand cause of their alienation from, and opposition unto the waies of God: is a secret obstruction, arising from that which as the seed of it, the Author calls Misprision. This Book describes the disease very lively, in the [Page] Symptomes of it, and prescribes the Cure in a very artificiall method; laid downe in great variety of matter, and elegancy of conveyance. The receipt is made up of well chosen ingredients: strong, and therefore likely to be operative; sweet, & thereby inviting the patient to take it. If the Jaundies be removed out of thy eye wherby the things of God have been represented to thee in a false colour: Let the chief Physitian have all the glory of thy recovery, which is all the reward the confectioner expects for his paines.

THO: GOODVVIN.

JO. ARROVVSMITH.

RICHARD VINES.

To all such, as speake evil of the Way of Truth, and of the things, which they understand not. 2. Pet. 2. 12. by way of Preparative.

[Page]

WEc desire to heare of thee, what thou thinkest; for as concerning this Sect; wee know that every where it is spoken against, Acts 28. 22.

They cal evil good, and good evil; put darknes for light, & light for darknes; bitter for sweet, and sweet for bitter; They iustifie the wicked, and take away the righteousnes of the righteous from him. Isay 5. 20. 23.

By honour and dishonour, by evil report and good report, as deceivers and yet true, 2 Cor. 6. 8.

[Page] They think it strange that ye runne not with them: unto the same excesse of ryot; therefore speake they evil of you. 1 Pet. 4. 4.

These things will they do unto you for my names sake: because they have not known the Father, nor me. Job. 15. 21. and 16. 3.

We speake the wisdom of God in a mystery; even the hidden wisdome which God ordain'd before the world, unto our glory; wch none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory, 1 Cor. 2. 7. 8.

Because they received not the love of the truth, tha [...] they might be saved, for this cause; God shall send them strong delusion, that they should beleeve a ly; that they all might be damned; who beleeved not the truth, but [Page] had pleasure in unrighteousnes. 2 Thes▪ 2. 10▪ 11. 12.

And this is the condemnation; that Light is come into the World: and men loved darknesse, rather then Light▪ because their deeds were evil. For every one that evil doth hateth the light; least his deeds should bee reprooved. John 3. 19▪ 20.

Should men hold their peace at thy Lyes; and when thou mockest others, shall none make th [...]e ashamed Job. 11. 3

We would have Cured Babylon, but shee would not be cured, Jerm. 51. 9.

This peoples heart is waxed fat, and their ears are dull of hearing; and their eys they have closed; le [...]t they should [Page] see with their eyes, & hear with their eares; and should understand with their hearts, and should bee converted, and I should heale them. Matth. 13. 15.

Consider what I say, and the Lord give you understanding in all things. 2 Tim. 2. 7.

The Cure of Misprision: or selected Notes, upon sundry questions in controversy, (of main concernment) between the Word, and the World: tending to recon [...]ile mens judgements, and unite their aff [...]ctions.

[Page]

Section 1.

Question, WHy is there so much jarring and discord, so little love and peace amongst us: since wee all professe our selves men, the best of creatures: Christians, the best of men: Protestants, the best of Christians▪

Answer, It proceeds primarily from the variousnesse of our dispositions, for (since the fall) there is not more variety of faces, voyces, hand-writings, &c. then of humors. As take twenty men where [Page] you please, (as they dwell or passe the streets) there will not be two of them conditioned alike, as were David and Jonathan, yea goe into the same Church, (be it in City or Country▪ where is a mixt audience of men, seeming to professe the same Religion and cull out the like number: may it not be said of them, Quot homines, tot sententia? so many men, so many mindes? or may they not be stiled, or described much after this manner?

the Rich worldling,

the Civill Justiciary,

the Loose libertine,

the Temporary beleever,

the Opinionist.

the Formalist,

the Weake Christian

the Experimentall Christian

the Atheist,

the Papist,

the Moderate man,

the Common Protestant

the Newter,

the Ignorant Man▪

the Prudent Man▪

the Proud Man▪

the Persecutor,

the Profound humanist

the Cunning polititian,

the Cauterized drunkard, &c.

And are these likely to agree in all poynts of Religion, which are infinite? when the same sermon shall be admired by one, slighted by another, deeply censured by a third, yea when a fourth shall weepe at it, a f [...]tlcoffe and jeere at it, a sixt tremble at it, a seventh curse and blaspheme both at it and the messenger (our Saviours own case John 7.) which yet is no wonder, since some are as deeply in love with vice and error, as others are with vertue and truth.

But secondly: What hope is there that we should all agree, when the holy Ghost (who best knowes our rame) compares severall men to almost every several [Page] rall creature in the universe? purposely to shew, that the Epicure is not more like a Swine, the lustfull person a Goat, the [...]raudulent man a Fox, the backbiter a barking Dog, the slanderer an Aspe, the oppressor a Wolfe, the persecuter a Tyger, the Church-robber a wild Boar, the seducer a Serpent, the traytor a viper, &c. then every one of them is unlike another:

Which yet is not all, for let carnall men be at never so much ods one with another, yet they will concur and joyne against the [...]odly: as for example, Edom, and Ishmael, Moab and the Hagarius, Gobal and Ammon, Amaleck and the Philistins, the men of Tyre and Assur had all severall Gods, yet all conspire against the true God: Psal. 83. 5. to 9. Manasses against Ephraim, and Ephraim against Manasses, but both against Judah: H [...]rad and Pilate two enemies, will agree so it be against Christ, they will fall in one with another, to fall out with God: the Sadduces, Pharises, and Herodians were sectaries of divers and adverse factions, all differing one from another, and yet all these joyne together against our Saviour, Matth. 22. the Libertines, Cyrenians, Alexandrians, Cilicians and Assians, differ they never so much, will joyne in dispute against S [...]ven, Act. 6▪ 9. Herod neither loved the Jews, nor the Jews Herod, yet both are agreed to vex the Church. Which is just our case, if men had but wit to observe it: a wicked man can agree with all that are wicked, be they Papists, Turks, or Atheists, prophans & loose persons, civil or moral men for all these agree in blindnesse and darknesse, and they are all, haile fellow, well met, but with sincere Christians and practizers of piety, he can never agree, the religious shall be sure of opposition, because [Page] their light is contrary to his darknes, and grace in the one, is a secret disgrace to the other.

Sect. 2.

Quest. I confesse contrariety is cause enough of contention, for different dispositions can never agree: witnesse [...]ain and Abel, Isaac and Ismael, Jacob and Esan, there can be no ami [...]y, where there is no sympathy, yea, though they be man and wife, Parent and child, yet if they be not alike, they will not like, Isa. 5▪ 20. 2 Cor. 6. 14▪ 15. But in these times, wherein are so many differences and opinions, even touching the Protestant Religion, how may one know who are in the right.

Answ. First. He that would know which is the truth, must become spirituall, for the Naturall man perceiveth not the things of the spirit of God, but he that is spirituall, understandeth all things. 1 Cor. 2. 14. 15.

Secondly, He must resolve to practice what he knowes; for if any will doe Gods will, saith our Saviour, he shall know the doctrine, whether it be of God or no, Job. 7. 17. Psal. 111. 10.

Quest. What speciall signes are there to direct the weake.

Answ. That must needs be the truest Religion, which is most reformed from mens traditions, and comes neerest to the primative Church in the Apostles time: and they are the best Christians, who strive to imitate Christ, and indevour to square their lives according to the rule of Gods word.

Quest. So farre as I am able to judge, none are so much cryed out upon, and exclaymed against as they.

Answ. And not without reason, for if Christ hath [Page] once chosen them out of the world, the world must needs hate them: John▪ 15▪ 19. Neither can that be the true Religion which is nor every where spoken against, Act. 28▪ 22▪ It is the portion of all that will live godly in Christ Jesus, to suff r persecution, 2. Tim. 3. 12. yea to be hated of all men and Nations for his Names sake, Matth▪ 10. 22. and 24. 9 that is, of all naturall men, or the greatest part of men in all Countries and Nations, for▪ he that is born after the fl [...]sh, will be sure to persecute him that is borne after the spir [...]t: Gal 4. 29. and it is quarrell enough to men of the world▪ that we will no longer run with thet to the sa [...] ex [...]esse of ryot, 1 Pet. 4. 4. Neither is Christ a signe to b [...] spoken against of many in Babilon, or Assiria, but of many in Israel: Luk 2. 34. where all professe themselves to be Gods people.

Sect. 3.

Quest. But such as the world hates and persecutes, for being religious, are as opposite one to the other, as Papists and Protestants.

Answ. Not so, for they differ one from another in nothing materiall, at least not in the maine and fundamentall points of Religion: but chiefly about discipline, and things circumstantiall: wherein each side strives according to the light they have received, to come neerest to the forme which our Saviour Christ hath prescribed. And this should be considered (more then it is) that honest and good men may differ in opinion, not only in things triviall, but in matters of greate moment, provided they agree in the Fundamentall Articles of the Catholicque Faith, and yet may, and ought to continue brotherly love and communion, as [Page] members of the same misticall body: as many examples witnes, both of the fathers, and other eminent Christians, as also our Saviours words, who speaking of the fundamentall points, penneth the league thus: He that is not with us, is against us: Luke 11. 23. but of points not fundamentall: thus, He that is not against us, is with us: Luke 9. 50.

I confesse in these last and worst times, of which our Saviour foretold, Matth▪ 24▪ Love is waxed so cold, and contention so hot, vers. 12. that it is a shame to see, how even the best and holiest Christians, differ in affection, as they differ in judgement▪ but this ought not so to be, onely God permits the same for sundry reasons: as,

1 For the tryall and exercise of his children.

2 That hypocrites may be discovered.

3 That all obstinate sinners may be hardened.

Wherefore if we will be friends to our selves and the Gospel, let us love all that professe Christ in sincerity, and prefer (as our heavenly Father doth) the meanest beleever that feares God, and makes Conscience of religious duties, though in much weaknes: before the most just and best accomplished formalist be his morall vertues never so rare and splendant, alwaies provided, they hold no opinions that raze the foundation. And this is according▪ to Gods estimation, for the righteous (that is, the regenerate who are covered with Christs righteousnesse,) is more worthy then his neighbour, Prov. 12. 26. therefore to be preferred. And better is the poore that walketh in his uprightnesse, then he that perverteth his wayes, though he be rich. Pro. 28. 6.

[Page] With God it is not how rationall▪ but how religious▪ he respecteth a man n [...]t for his owne morall righteousnesse but for Ch [...]sts righteousnesse: not for his grearnes, but for his goodnes: not for his birth, but for his new birth: not for his honour, but for his holines: whence godly Const [...]ntine rejoyced more in being the servant of Christ; then in being Emperour of the whole world.

Sect. 4.

Quest. But many grievous things are laid to the charge of all Professors of Religion: which makes me I know not what to think of them.

Answ. Doe you know any evill by them, if so, suspect such: but otherwise go not by report, and that from the devils servants, for then you will think meanly of all the Prophets, Apostles, and our Saviour Christ himself, for they were slandered as much as any, as the whole current of Scripture shewes.

Quest. I can speak little of knowledge, but they are accused of many things: as first, that they justifie themselves, and are pure in their own eyes.

Answ. I know this is laid to their charge, but the truth is▪ not they▪ but their accusers (viz▪ Papists, prophane, ignorant, and meer civill men▪ Prelaticall, Arminian, scandalous and malignant ministers: who are pleased either out of ignorance or mallice to call them puritans) are gu [...]ty thereof, as I shall sufficiently prove, if God permit.

First▪ It is manifest▪ that the accused are so farre from justifying themselves, or being pure in their owne eyes: that their thoughts are chiefly tak [...]n up with their manifold faylings, and infirmities, and [Page] with a continuall bewayling of the corruption of their nature, [...]he wickednesse and hardnesse of their hearts, their offending God, want of faith, and other graces, Job 40 4. and 42. 6. Psal. 22. 6. Isa. 6. 5. 1 Tim. 1. 15, Rom. 7▪ 14 to 25.

For touching a privative holines, they will all acknowledge, that there is nor one of those righteous precepts, set down Exodus 20. which they have not broken ten thousand times, and ten thousand waies: ye [...]. O God (will the best of them say) there is no veyn in me, that is not full of the blood of thy Son: whom I have crucified, and crucified agein, by multiplying many, and often repeating the same sins: there is no artery in me that hath not the spirit of error, the spirit of pride, of passion, of lust, the spirit of g [...]ldines in it, no bone in me that is not hardened with the custome of sin, nourished and suppled with the marrow of sin, no sinewes, no ligaments, which do not [...]ye and chain sin and sin together.

And as touching a positive holines they well find, and will freely conlesse; that they are not sufficient of themselves to think, much lesse to speak, least of all to doe ought that is good, 2 Cor. 3 5. Iohn 15. 4. 5. and that there is so much wearisomnes, pride, pa [...] sion, lust, envie, ignorance, auke [...]d [...]esse, hypocrisie, infidelity, vaine thoughts, unprofitablenes, and the like, cleaving to their very best actions, to defile them; that their very praying and fisting, and repenting, their hearing, beleeving, and giving, their holiest communication their most brotherly admonition, &c. are in themselves as filthy raggs, Isa. 64. 6. were they not accepted in Christ, covered wi [...]h his rig [...]eous [...]es, and washed white in his most precious blood.

[Page] True, in Scripture phrase, and in Gods account they are pure, and holy, and just, either because they are sincere, that is, holy in their purposes and indeavours, and aspiring after perfection of holinesse, or in regard that Christs holinesse is made theirs, or holy in comparison of the wicked, or in regard of the worlds unjust censures. But otherwise the more holy a child of God is▪ the more sensible he is of his owne unholinesse: thinking none so vile as himselfe (though few enemies to holinesse will beleeve it) as it fared with holy Job, Job 40. 4. and 42. 6. and with Isaiah, chap. 6. 5. and 64. 6▪ and with St. Paul, 1 Tim. 1, 15▪ Rom. 7. 14, to 25. and with holy David, who (almost in every Psalme) so much bewailes his sins, originall and actuall, of omission and commission,

Well may a blind sensualist (that thinks the commandement is not broken if the outward grosse sin be forborne) brag of a good heart and meaning, of the strength of his faith and hope, of his just and upright dealing, &c. yea in case such abstain from notorious sins, what should hinder but they are excellent Christians? If God be not beholding to them for not wounding his Name with oathes, for not drinking, and playing out his Sabbaths: for not rayling on his Ministers, for not oppressing and persecuting of his poor members

Or secondly, Well may a Papist (that by maintaining mens works, works out his own maintenance) think he can fulfill the law with ease, and by workes of supererrogation, merit of God for others. That he may deserve heaven by his good works, or at least bear half the charges of his own salvation.

[Page] But those that are of Christs teaching, know both from the word, and by experience: that of themselvs they are not only weak, but even dead to what is good: moving no more then they are moved: that their best works are faulty, all their fi [...]s deadly, all their natures corrupted originally. And that they deserved to die, so soon as they began to live. That their understandings are darkned and dulled, their judgements blinded their wills perverted, their memories disordered, their affections corrupted, their reason exiled, their thoughts surprised, their desires intrapped and all the faculties and functions of their soules no better then poysoned. Or as one expresseth it.

My powers are all corrupt, corrupt my will,

Marble to good, but wax to what is ill.

True we have ability, we have will enough to undo [...] our selves, scope enough to hell-ward: but neither motion, nor will to doe good: that must be put into us by him that gives both power and will, and power to will.

Finally each sanctified heart fe [...]les this, but no words are able sufficiently to expresse, what impotent wretches we are, when we are not sustained: For as a child may assoon create it selfe, as a man in the state of Nature regenerate himself: So in the state of Regenerasy, there is the like impossibility to act: except God bestow upon us, dayly Privative grace, to defend us from evill: and dayly Possitive grace, enabling us to doe good. So that we have no merit, but the mercy of God to save us: nothing but the blood of Christ, [Page] and his mediation, to cleanse and redeeme us: nothing but his obedience to inrich us. As for our good workes, wee are beholding to God for them, not God to us, nor wee to our selves: because they are onely his workes in us.

Thirdly, They are so far from justifying what they do, that they are humbled for those very sins from which they are in a manner exempt: knowing that they are beholding to God, and not to themselves, that Cains envie, Ishmaols scoffing, Rabshekeyes rayling, Shemies cursing, S [...]nacheribs blasphemy, Doegs murther, Phar [...]ahs cruelty, Sodoms lust, Judas his treason, Julians apostacy, &c. are not all their sins; and as much predominant in them, as they were in each of these, for all of them should have beene thy sins, and mine: if God had left us to our selves▪ for out of the heart (naturally) proceeds nothing but evil thoughts, murthers, adulteries, fornications, thefts, false witnesse, blasphemies, and the like. Matth. 15. 19. And wee are all cut out of the same cloth. Lord saith St. Austen, thou hast forgiven me those sins which I have done, and those sins which onely by thy grace I have not done. They were done in our inclination to them, and even that inclination needs Gods mercy: and that mercy he cals pardon. If we escape temptation, it is his mercy: if we stand in temptation, it is his mercy: if our wils consent not, it is his mercy: if we consent, and the act be hindered, it is his mercy: if we fall, and rise againe by repentance, all is his mercy. And this likewise proves that they are no Puritanes.

[Page] Briefly, to sum up all; there is not a beleever, that is any whit acquainted with the Scriptures, but when he hath done any thing amisse: he accuseth himself, if any thing well, he giveth all the praise to God. And indeed, this is the test of a true or false Religion, and may be applyed to each particular Christian: that which teacheth us to exalt God most, and most to depresse our selves, is the true▪ that which doth most prank up our selves, and detract from God is the false.

Nor would their scoffing adversaries, accuse the religious of this crime, were they not stupidly blind, or divelishly malicous; for how can it be thought that they are pure in their own eyes, when ministers or other faithfull Christians can hardly comfort them, or perswade them of Gods favour, whereas their prophane accusers, snatch the comfort of every promise they heare, as belonging to them, and find nothing amisse in themselves (as commonly they think best of themselves that have least cause) yea, how afraid are the one to approach unto the Lords Table▪ by reason of their unworthines, whereas the other cannot be kept from it: though they are told from the word, that they eate and drinke damnation to themselves, as not d [...]cerning the Lords body, nor once examining their owne hearts, 1 Cor. 11. 27. 28. 29 30.

Sect. 5.

I confesse there are a generation (whom the blind world suspects for religious) that think too well of themselves, whom the holy Ghost hath well painted out, Pro. 30. 12. Isa 65. 5. Luke 18▪ 9. they are as righteous as Christ himself, they cannot sinne, or be [Page] n Christ, and then sin if you can; they neede not [...]ray, nor repent, God can see no sin in them, nor be [...]ngry with them, &c. namely, your Antinomians, [...]ut farre be it from me to acknowledge them religious; a people who will not allow the Law, either to [...]e a schoole-master unto Christ, or for a rule [...]o walk by; yea if I speak for, or spare to speak against these white devils, let my words be underva▪ued, and my errors aggravated, for such take the [...]eady way to plucke up all piety, and the power of Religion by the rootes, yea, they shame Religion by professing it, and make Gods truth suspected; [...]hough i [...] men were wise, they would not accuse the sober, for what drunken men do, nor the wise, for what fools do.

True, they have a forme of Religion, and a fe [...]orish kind of zeal, but hear them discourse, and you shall soon see, that an ignorant pride hath frighted them out of their wits; and that they are a people whom Satan hath reserved for there last times, and violently stirred up to disturbe the peace of our Church, and to hinder that blessed reformation (so much fought after, and hoped for) which nothing could hinder so much as errors on the right hand, and Satans transforming himself into an Angel of light. [...] Cor. 11. 14. And so much to prove that the accused doe not in the least justifie themselves.

Now bring we their accusers to the tryall, and you shall see it is far otherwise with them. As,

Sect. 6.

First, How common is it with all that are in their natura [...]l condition, that are scoffers at Religion, or that at any time use the name Puritan in [...]risi [...]n; to [Page] have all their thoughts, yea and their words too, taken up with other mens faults, and their owne perfections, Luk 18. 11. &c. yea whatsoever their words and actions be, they thanke God they have good hearts, and mean aswell as the best, and they have so strong a faith, that they never doubted in all their lives; yea it were pitty they should live, if they did not beleeve in Christ, and hope to be saved by him: never considering how that perswasion only which followes sound humiliation, is faith: that which goes before it, presumption: for as Saint Ambrose speaks, none can repent of sin, but he that, beleeves the pardon of sin, nor none can beleeve his sins are pardoned, except he hath repented.

No they have not the wit to know that as faith is▪ wrought by Gods spirit, so where it is wrought it brings forth the fruits of the Spirit, mentioned Gal. 5. 22. whereas presumption, as it is of the flesh, so it brings forth the fruits of the flesh, vers. 19.

But the better to know the purity of their hearts, Aske them, are you proud, (a good question to try whether a man be spi [...]tuall, and his knowledge experimentall: whether he be acquainted with his own heart &c.) they will answer proud, no not they, none are proud but fooles; and they hate a proud man &c. And yet it is pride only, mixt with ignorance, that makes the answer, they condemn pride, but it is with a greater pride.

Men that care only to seem Christians, if they can get Gods livery on their backs, and his name in thei [...] mouthes, if they can keep their Church, give an Almes, bow their knee, say their prayers, pay their tithes, and once a year receive the Sacrament (not [Page] caring how corrupt hearts, how filthy tongues, how false hands they have; they thinke themselves as compleat Christians as live: and that they may outface all reproofes when the truth is, they are so far from being Christians; that they have not made one step towards Christianity: for the first step to Religion is to love Religion in another, whereas these men generally hate scoff at and persecute the power of Religion, wherever they perceive it: And doth not God hate them so much more then pagans, by how much they being pagans pretend themselves, and might be excellent Christians. But

Sect. 7.

Secondly, Let a Minister come to any ignorant worldling (and such are all that are not Religious) and question withthem upon their death-beds, about their estate; or ask them how their soules fare, and what peace they have; What is their manner, of answering? (especially if they have not been notorious offenders) are they a whit troubled for sinne, either originall, or actuall? or will they acknowledge themselves to be in a lost condition without Christ? no▪ their consciences are at quiet, and they are at peace with themselves, and all the world; and they thank God no si [...]ne troubles them; they have been no m [...]r [...]herers, no Adulterers, no common drunkards, neither have they been oppressours: yea will such an one say, I doe not know that I have wronged man, woman, or child, I have been a Protestant, and gone to Church all my dayes: &c.

The middle sort of Christians (so called) have a notable way to delude their owne soules▪ and to put of all reproofes, and threatnings; namely by comparing [Page] themselves with such as are worse then themselves, counting none wicked, but such as are notorious for wickednesse; as for example, because they are not so drunke as Nabal, they thinke themselves sober: because not so proud as Haman, therefore they be humble: because not so bloodily minded as Doeg, therefore they are mercifull: because not so trecherous as Judas, therefore loyall: because neither Gallowes nor pillory can take hold of them; therefore they are honest and square dealers.

Nor can there be a more plausible deceit; for as the swarthy compared with the Blackmore, thinkes himselfe fair, so civi [...]l men looking upon the prophane, admire their owne holinesse. But such should do well to mind what our Saviour [...]a [...]h, Matth. 5. Except your right [...]ousnesse exceeds the right [...]ousnesse of the Scribes and Pharisees, ye shall in no case enter into the kingdom [...] o [...] heaven vers. 20.

Alasse Tamar was more righteous then Judah, yet was Tamar sinfull enough: and that Justiciary Luk. 18 was not a publican▪ but he was a pharisee (like thee) which was worse: wherefore compare not thy selfe with the worst▪ to see how far thou art beyond them [...]or the thick [...]ar [...]d hear well [...]o the starke deaf, and the Pigmies wonder at his stature, whom wee esteem a dwar [...]e, but compare thy self with the best, and see how far thou art [...]hort of them; the Moone is glorious to a candle, but pale to the Sun, the Lillie white to the wool, but short of the snow▪ &c.

Wherefore thou that thinkest thy selfe charitable and just, compare thy selfe with Zacheus, after thy fourefold restitution, hast thou given halfe thy goods to the poore? Thou that holdest thy selfe zealous in a [Page] cold Generation, consider David: The zeale of thy house hath eaton me up: thou that art humble, meditate on Paul▪ yeelding to them that hated him. That art sober, thinke of the R [...]chabites, that chast looke upon Joseph, tempted and solicited by his honourable m [...]stris.

Though thou mayest be free from many sins, without being beholding to thy selfe: As what wonder is it, if a dumbe man be no swearer? an Evenuch no Adulterer? a Beggar no Broker? where is no assault there can be no victory.

Indeed they will in generall, or in grosse acknowledge, that they are great sinners, but come to particulars, they can hardly tell in what; they never brake the first Commandement, of having many Gods, for they are no Papists, nor Idolaters; they never brake the second, for they worship God aright; nor the third, for they have been no common swearers, only a few petty oathes▪ not the fourth, for they have every Sabbath gone duely to Church; not the fifth, for they ever honoured their parents, and are as loyall Subjects as may be, not the sixt, for (like the young man in the Gospel) they dare justifie themselves to Christs owne face, that they have kept it from their youth, for they never murthered any man, though others find that they never [...]oe without enmity and malice in their hearts, against such as are more Godly and sincere then themselves, but to their unseeing eyes this is no man▪ slaughter; not the seventh, for they perceive not how the lust of the eye should be a sin, so long as they lie not with their neighbours wives, not the eight, for (though they have cosened a [...]dred indirectly, yet) they never stole in all their [Page] lives; not the ninth, for they make Conscience of perjury, though none of backbiting and slandering their neighbours; As for the tenth, that indeed makes them at a stand, till they hear what is meant by thou shalt not covet. And so by consequence, they prove that they did but lie and dissemble, when they acknowledged themselves sinners: for indeed and in truth, they think themselves no sinners, or almost, for like that ruler, Luk. 18. they have kept all the commandements; vers. 18. to 22. and therefore if they be not rancke puritanes, there are none alive. But,

Sect. 8.

Thirdly, admit you take them in the very act of sin, that they cannot deny it (and yet I have heard sundry of them, when reproved for swearing, deny that they did swear) they will either justify themselves in it, like those hypocriticall Iewes, Mal. 3. 8. 13. 14. 15. and Saul, 1 Sam. 15. 18, to 22. or secondly with Iephta, Judg. 11. 35. Ahab, 1 King. 18. 17. and the same Saul, they will shift it off to some others, 1 Sam. 15. 20 21. or as Adam shifted off his sin to Eve, and Eve to the serpent, Gen. 3. 12. 13▪ and for want of better excuse, their callings, the times, or their naturall inclination, and so covertly God himself shall bear the blame of their sins, as Adam when he told God, the woman which thou gavest to be with me, she gave me of the tree, and I did eate; so slylie and covertly laying the fault upon God. Gen. 3 12.

Fourthly, If their sins be not scarlet, or gya [...]tlike sins, they will by subtile distinctions make them [...]o sins, at least not worth repenting of, like the [Page] Scribes and Pharisees, who thought it lawfull to swear by the Temple, though not by the gold of the Temple: by the Altar, though not by the offring upon the Altar, &c. Matth. 23. 16. to 23. As for example, how many of your civill honest men, think they may swear by petty oathes? as faith, troth, and the like? so they swear [...] not bloody oathes, as damne me, &c. commit small sins, as tell a lye, deceive a little, drink as much as they can well carry a way, Requite an evill turn with the like, so it exceed not; to be charritable with their masters goods, wastfull with their parents, to rob the King of his customes, to compound with Creditours for ten shillings in the pound, when they are ablé to pay all; in bearing witnesse, to speake so much truth as may make for the Plaintiffe, though they conceale what makes for the defendant, spill their seed upon the ground like Onon, Gen. 38. 9. 10. (a common, but a most foule sinne) so they commit not fornication in act, with a thousand the like, which I reckon amongst the number of small sinnes: not because they are so▪ but because blind worldlings are apt to count them so.

Sect. 9.

Fiftly; As for evill thoughts, vaine, and unprofitable words, for the evill which cleaves to their very best actions: Or for sinnes of Omission, as the want of Faith, and Love, and Repentance, want of the true feare of God, the neglect of preparation, and profitable hearing, of praying, and reading in their families, of instructing their Children and servants, of sanctifying the Sabbath, and seeing that all under them doe the same, their unfruitfulnesse under the [Page] meanes of grace, their not fearing of a lye, an oath, and a hundred the like: they thinke they neede not be humbled for. Yea, they account the care of these things, but as the tything of mint and cummine.

But they shall once know (and deerly pay for it eitherwith teares or torment) that only to refraine evill, unlesse they hate it also, and doe the contrary good, is to be evill still. For when the truth of obedience, and power of godlinesse is wanting: what difference between an Iseraelite, and an Ishmalite, a circumcised Hebrew, and an uncircumcised Philistine; a baptized English man, and an unwashen Turke.

Christians are bound to shine out as lights, by a holy conversation: To gloryfie God, and to winne others. To admonish their brother when he doth amisse, to be able to give a reason of their faith and hope 1 Pet. 3. 15. To grow in grace daily, for as he is a Cain that sayes, Am I my brothers keeper: So he is an Esau, who sayes in respect of spirituall things▪ I have enough my brother, for not a child in Gods familie, leaves of growing in grace: till he is growne up into glory. And a strange thing it is saith Chrysostome, that a Physitian, a Shooe-maker a Taylor, and generally every Artificer, is ready and able to render a reason in defence of his profession and trade, and yet many Christians, (even Parents and Masters, and Magistrates) cannot give an account of their religion.

Sect. 10.

Sixtly, They are so farr from being convinc'd of the sinfulnes of their ordinary evil thoughts, word [...] ▪ [Page] and actions (though a very thought, may be unpardonable: as Simon Peter intimates to Simon Magus▪ Acts 8. 22.) that they thinke they doe well; and deserve praise for the foulest sinne that can be committed: namely for persecuting Christ in his members. Witnesse Bishop Laud, Wren, & their fellowes, when they have beene examined. Nor is this the case of a few, but of all naturall men. Nor of the meanest, simplest, or uncivill [...]st, but principally of the greatest and wisest, and learnedest Civilians, and Moralists. Yea who have beene so active and forwards, as some hundreds of Preachers, and Prelates in this land. And not only with tongue persecution, in rayling upon, slandering, and nick-naming all godly Christians, and preachers, even out of the pulpit, and that in words of Scripture, (which shewes a reprobate judgement) but even excommunicated, arraigned, imprisoned, whipt, ▪beggered, branded, banished, dismembred, and in the end, when all would not beate them off from Christ, and from keeping a good conscience, killed them. Yea, how many of these Bishops, and Clergie men, have been the incendiaries of this bloody, and worse then salvage war, in all the three Kingdomes? meerly out of a mortall hatred, and enmitie which they beare against zealous Christians? their sincerity and the power of religion. In which they but fulfill those words of our Saviour. Luke 21. They shall put you out of the Sinagogues, persecute you, imprison you, and kill you for my names sake. vers. 12. and in all, thinks that they doe God good service. John 16. 2. So far are they from thinking the worst of murthers a sin. And no wonder, when St. Paul [Page] tells you, that it was his very case, so long as he was in his naturall condition. Acts 26. 9. and 1 Tim. 1. 13.

Sect. 11.

Seventhly, So far are naturall men, from seeing their sinnes, or desiring to see them, that if a Minister in discharging his duty, shall but deale plainly with them, in laying open their sinnes, and declaring the judgements of God due unto the same. powerfully applying it to their consciences, they will persecute him for it, even to the death, as the Jewes served our Saviour. John 7. 7. and all the Prophets before him, and Apostles after him. Pro. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes. 2. 16. Acts 4 17. 18. and 7. 27. and 19. 28. 1 Kings 22. 8. John 3. 19. 20▪ 21. And so you have it proved, that all naturall men justifie themselves more or less, and thinke they are pure and without sin.

But heare the reasons of this their miserable mistake, and you will the lesse wonder at it.

Sect. 12.

In the word of God I find 7. reasons thereof.

4. Negative.

3. Affirmative.

The reasons Negative are these.

1. The deceitfulnesse of their hearts.

2. They are unregenerate.

3. they want the eye of faith.

4. They are not vers▪d in the Scriptures, nor have they the spirit to convince them of sinne.

The affirmative reasons are these.

1. Sinne

2. God in judgement

3. Satan further

blinds them. that they cannot see their finfulnesse.

[Page] Only observe by the way, that the foure first reasons, are applyable to all naturall men, even the civillest and wisest of them, the 3 last pertain chiefly to the obstinate and superlative in sinne, in whom this ignorance, and blindnesse is much increased, for there are Three de▪grees of ignorance.

1. Naturall, which is the effect of Originall Sinne.

2. Adventitious, which is accompanied with actuall▪ Sinne▪

3. Habituall, which arises from the excesse of Sinne.

But least in handling all of the [...], I should tyre my Reader, I will in a few words give you the sum of all.

Are they unregenerate (as none can deny) then there is a mighty and vast difference between naturall men, and the regenerate in many particulars. Ile give you an instance or two well worth your observing.

Naturall men in Scripture, (for I will lay downe their severall Characters in the very expressions of the Holy Ghost) are said to have

Ʋncircumcised hearts, Jer. 9. 26. Rom. 2. 29 Grosse hearts, Mat. 13. 15. Brawny hearts, Isay 6. 10. Fatt hearts, Acts 28. 27. Hearts without feeling, Eph. 4. 18. 19. Foolish hearts. Rom. 1. 21. Bl [...]nd and darke hearts, Rom. 1. 21, Beasts hearts, Dan. 4. 16. Jer. 51. 17. Dead hearts, 1 Sam. 25. 37. No hearts, Hosea 7. 11. Evill and wicked hearts, Gen. 6. 5. and 18. 21. Vncle ane hearts, Ezek. 14. Impure hearts, James 4. 8▪

Hearts

Slow to beleeve, Luke 24. 25.

That cannot repent, Rom! 2.

[Page] Fained hearts, Jer. 3. 10. Pro. 11▪ 20. False hearts▪ Jer. 5. 23. Deceitful hearts, Jer. 17. 9. Devided hearts, Hosea 10. 2. Double hearts, 1 Chron. 12. 33. Psal. 12. 2. A heare and a heart, Jer. 32. Proude hearts Deut. 17. Froward hearts, Pro. 11. 20. Stubborne hearts, Hosea 13. 6. Obstinate hearts, Jer. 52. Hard hearts, Exod. 9. 12. And Stony hear [...]s, Ezek. 11. 19.

Whereof not a few by custome in sinne harden their owne hearts, Deut. 15▪ 7. Heb. 3. 8. Pro. 28. 14. Yea▪ make them as hard as an Adamant, Zach. 7. 12. Least they should heare the Law, and be converted by [...]he Gospel, Isay 6. 10. where upon God in judgement hardens them, Exod. 7. 3. 22. and 10. 20. and 14. 8. so making them more hard and brawny, Isay 6. 10. John 12. 40.

Whereas on the contrary, God circumciseth the hearts of his children that beleeve in him▪ and of stony hearts makes them fleshie and soft▪ Ezek. 11. 19. Rom. 2. 29. Yea, taketh away the stony hearts out of their bodies, and giv [...]th them new hearts. Ezek▪ 36. 26▪ even pu [...]ting a new spirit into them. Ezek. 11, 19.

Besides, he so farther softens them, that they become like m [...]lling wax. Psal. 22. 14. then op [...]ns them to heare and receive his word. Acts 16. 14. 1 Sam. 10. 26. Yea he wash [...]th them from wickednes▪ Jer. 4. 14. cleanseth them, Psal. 73. 13. purifies them by faith, Acts 15. 9 [...]nd sheds his love abroad in their hearts by the Holy Ghost▪ Rom. 5. 5. And having thus prepared them▪ he writ [...] [...] his law in their hearts, Jer. 31. 33. Heb. 8. 10. and 10. 16. And put s in them such a filiall feare of his name, that they shall never depart from him. Jer. 32. 40,

Whence they are said by the Holy Ghost, to bee [Page] pricked in their hearts, Acts 2. 37. To set and apply their hearts to understand his precepts, Pro. 2. 2. Dan. 10. And to seeke him with their whole hearts, Psal. 119. To have perceiving hearts, Deut. 29. 4 To lay up his word in their hearts, Psal. 119. 11. Yea to have it written in them, Psal. 37. 31. And to keep his commandements in their hearts. Pro. 3. 1. & 4. 21.

To have▪ contrite hearts, Psal. 34 18. Repenting hearts, Rom 2. 5.. Faithfull and beleeving hearts, Rom. 10. 9. Willing hearts, Exo. 35. 5. Meeke, humble and lowly hearts, Mat. 5. 3. to 6. and 11. 25. To have stedfast, Isay 38. 3. stable, Heb. 13. 9. Wise, Pro. 18. 15. and understanding hearts, 1 Kings▪ 3. 12. To have single hearts, Ephes. 6. 5. Sincere hearts, Gen. 20. 5. True hearts, Heb. 10. 2 [...]. Honest and Good hearts, Luke 8. 15. Pure hearts, 1 Peter. 1. 22. Mat. 5. 8. Cleane hearts, Psal. 51. 10▪ and▪ Perfect hearts, 1 Kings 8. 61. Psal. 101. 2. Isay 38▪ 3.

And what can be further said, whether in praise of the owne, or in dispraise of the other. But take another instance, for our scoffing Adversaries will never be sufficiently convinc'd▪ untill God gives them new hearts.

Sect. 13.

Secondly, As the regenerate and unregenerate, beleevers and unbele [...]vers differ in their hearts, so no l [...]sse in their sight and knowledge of spirituall things. Whence all men in their naturall condition are said by the Holy Ghost to be blind and in darken [...]sse, Psal. 69. 23. John 12. 40. Matth. 4▪ [...]6. and 15. 14. Eph [...]s. 4. 18. 19. and 5. 8. 1 Peter 2. 9. Whereby is meant the darkenesse of their understandings.

[Page] To bee

Foolish, Isa. 56. 10. Rom. 1. 21▪ 22. Jo. 3. 19.

Ignorant, Jer. 4. 22. Rev. 3. 17.

Drunken and Asleepe not knowing what they doe. Luke 23. 34.

Mad, Luke 15. 17. 2 Pet. 2. 16.

No better then Beasts, in their knowledge of spirituall things, Jer. 51. 57. Psal. 49. 12.

As the Horse and Mule which perceive nothing, Psal. 32. 9. Acts 28. 26.

And as if this were too little, many of them blind their owne eyes with their

wickednes, Psa. 2. 1. to 17.

prejudice, 1 Cor. 2. 8.

Yea, winke with their eyes, that they may not see the truth. Mat. 13. 15▪ Acts 28. 27. Whence God in judgement gives them the spirit of slumber, eyes that they should not see, and eares that they should not heare, Rom. 11. 8. Yea, shuts up their eyes, Isay 6. 9. 10. and blinds their minds. John 12. 40. And delivers them up to the prince of darkenesse to be further blinded. Psal. 69. 23. Ephes. 6. 12.

Whereas on the contrary, God opens the eyes of beleevers, Isay 42. 7. Acts 26. 18. To see the wonders of his law. Psal. 119. 18. Yea, gives them the spirit of wisedome and revelation to teach them all needfull truths, Ephes. 1. 17. 1 Cor. 2. 10. Whence they are said in Scripture, to have their eyes in their heads and open. Eccle. 2. 14. And to have.

seeing and enlightned eyes, Ephes. 1. 18. [Page] and called children of the light & of the day, 1 Thes. 5. 5. Counted a

Sober

Wise,

Knowing

Vnderstanding

people, Deut. 4. 6.

And that increase in knowledge daily. pro. 4. 18. And many the like expressions mentioned in the word of God, which I purposely omit.

Sect. 14.

Which being so; were the same but truly beleevrd, rightly applyed, and seriously considered (As O that men would but beleeve the word of God to be Gods word!) it would soone put an end to all strife, cure scoffers of their prejudice and misprision, and make them love where they hate, and hate where they love, but this is the gift of God alone. Wherefore I crave no more of thee but to minde what hath been spoken.

If it be thus, that so long as wee remaine in our naturall condition, we have eyes and see not, cares and heare not, hearts and understand not spirituall things, as Christ himselfe plainely affirmes, Mat [...]13. 15. and his Apostle, Acts 28. 27. and before them both the Prophet Isay chap. 6. 9. 10. And that we are only bent to follow the way of our owne hearts, Isay, 57. 17. which are deceitfull above all things, Jer. 17. 9. How is it possible the naturall man, should be truly sensible of those swarmes, those litters, those legions of evill lusts and cogitations that lye lurking in his heart? No this is only proper to the regenerate man, who daily communes with his owne heart, Psal. 4. 4. brings it to the rule of the Law, which is holy, just and good, Rom. 7. 12. hath the light of the Gospel, Luke 1. 79. and the spirit of God to teach him all things, [Page] 1 Cor. 2. 10. and who is in continuall combate, betweene the flesh and the spirit, Rom. 7. chap. Gal. 5. 17.

For it requires thel ight of grace to see, even the dust and cobwebs, but to discern the smallest moats of evill in the houses of our hearts, the Sonne of Righteousnesse must first arise in our soules,

Againe, if their hearts be [...]ncircumcised, brawny, hard, &c. they cannot feele sin. If they are ignorant, foolish, no better then beasts in understanding. If they be blind, drunke, and in the darke. Yea, if they be starke dead in sin and in soule, they can no more see the spirituall corruption of their soules, then a blind Aethiopian can see his blacknesse, or then one in the darke can see his foulenes and deformity, or then a dead man can feele the waight of a burthen, when it is laid upon him.

Sect. 15.

True it is that Korah and his company (not for want of ignorance) will compare themselves with Moses and Aaron, and those shallow headed verbalists, Acts 17. 18. will undervalue St. Paul, not thinking him worthy to carrie their bookes after them for learning, because he doth not in like pompous ostentation set forth himselfe, but it is only in conceit wherein alone pride consisteth.

Secondly, it cannot be denied, but many naturall carnall, yea vicious, wicked men, have inlightned heads, and flueent tongues; as had Balaam, and Judas, a [...]d Paul before his conversion, and the Scribes a [...]d Pharisees, but their hearts remaine darke and foolish, as is plaine by Rom. 1. 21. 22. 25. 30. John 3. 10. whence even the wisest of them, are called [Page] by our Saviour fooles and blind, Mat. 23. 16. 17. 19. 24. 26. and 27. 3. 4 5. 2 Pet. 2. 16. And take this for a rule, he that hath but a shew of holinesse, hath but a shew of wisedome.

There is no knowledge, to the knowledge of a mans selfe, nor no knowledge of a mans selfe, to the knowledge of his owne weakenesse. Nor doe wee know, that untill we can discerne sinne in every thing we thinke or speake, or doe, and still the more of either grace or wisedome we have, the more wee know our sins and wants.

Thirdly, I grant also that the most beefe brained Sensualist, is wise enough to see small motes in others (especially in the godly) though they cannot discerne their owne beames, as our Saviour shewes, Mat. 7. 3. But this is no priviledge, but a miserie springing from the deceitfulnesse of their hearts; and which aggravates their offence so, that it leavs them without excuse, and will make them speechlesse as the great day of their accounts.

Fourthly and lastly, it is acknowledged, that a beggar may dreame he is a King, or a Traytor that he shall be crowned when he is to be beheaded, yea, and for the time be as much pleased there with: we have severall presidents for it. The Church of Laodicea could flatter her selfe with an opinion that shee was rich, & increased with goods, & had need of nothing, when yet she was wretched, and miserable, and poore, & blind and naked, Rev. 3. 17. The young man in the Gospel could brag, that he had kept all the commandema [...] from his youth. And that cackling Pharisee, Luk [...] the 18. 11. 12. could tell God to his face, that [...] not like other men▪ (in which the clock of his [...] [Page] went truer then the diall of his heart, for he was like none that should be saved) he meant he was not given to this or that sinne, no, he was not like that penitent Publican, for he did this and that duty, for which God was beholding to him, when yet God even abhorred him the most of any.

Sect. 16.

And just so it fares with these men, they are no dissemblers▪ yea they hate the hipocrisie of professors, they doe not justify themselves and despise others, like the Puritans, they are not factious, scismaticall, singular, sencorious, &c. they are not rebellious nor contentious like the Brownists and Anabaptists, they pay every man his owne, and doe no man wrong, they love an honest man with their hearts, &c. And as touching their faith in Christ, they never doubted in all their lives▪ nor were they ever troubled in mind, as many scrupulous fooles are, and yet poore soules, they are wretched, and miserable, and poore, and blind, and naked of all spirituall indowments. For (besides that God preferreth the penitent Publican, that trusted in his mercy, before the proud Pharisee, that trusted in his owne merits, Luke 18.) what saith St. Austin most excellently. There is no true vertue, where there is no true Religion, and that conscience which is not directed by the word, even▪ when it does best, does ill, because it does it not in faith, obedience and love. Nor will God accept of any action, unlesse it flowes from a pious and good heart, sanctified by the Holy Ghost. Yea, civill honesty, severed from true piety, humilitie, saving knowledge, sincere love to God, true [Page] obedience to his word▪ justifying faith, a zeale of Gods glory, and a desire to edifie and win others, God will neither accept nor reward, but account of their morall. vertues but as shining or glistering sinnes, because they spring from ignorance, infidelity, selfe love, and other carnall respects.

Yea thy best services, as praying, and fasting, and receiving, and giving of Almes, &c. unlesse they be done in faith, obedience to the word, and that God may have glory thereby, are no better in Gods account, then if thou hadst slaine a man, or cut of a dogs neck, or offered swines blood, or blessed an Idol, as himselfe affirmes, Isay 66. 3. And many examples prove, namely, Caines sacrificing, 1 John 3. 12. the Jewes fasting, Jsay 58. those reprobates preaching in Christs name, and casting out of Divells, Mat. 7. whose outward workes were the same which the godly performed. As for instance, Paul a Pharisee, was according to the righteousnesse of the Law unreprovable, yet if Paul had not gone from Gamaliels feet to Christs, he had never been saved. Two things are required in a good worke, the meritorious part to get Heaven, and the satisfactory part to escape Hell: Wherfore trust not to thine own righteousnesse, for as yet thou art in thy blood, Ezek▪ 16. 6. And hast to answer not only for thine originall guilt, (for we are all by nature as liable to Adams forfetute, as the heire is liable to his fathers debt) but for every thought, word, and action of thine from thine infancy, for untill thy sinnes even drive thee to dispaire of all other helpes, Christ can profit thee nothing as himselfe affirmes, Mat. 9. 12. 13. Luk. 1. 53. Gal. 5. 1. to 7.

[Page] And the sole perfection of a Christian, is the imputation of Christs righteousnesse, and the not imputation of his owne unrighteousnesse. Rom. 10. 4. For as Christ was a sinner, only by imputation of our sinnes, so we are just, only by the imputation of his righteousnesse. Our good workes cannot justifie us▪ or deserve any thing at all at Gods hands, it is only in Christ that they are accepted, and only for Christ that they are rewarded. Yea, the opinion of our owne righteousnesse, is so far from saving us, that it keeps us from being saved, as is evident by Marke 2. 17. and Luke 1. 53.

Sect. 17.

Whence it is▪ that the more unrebukable any naturall man is, the greater is the difficulty of his conversion. For doth not experience shew, that as nothing is more easily broken then that which is most hard, so notorious offendors, are nothing so hard to be convinced and converted, as the civilly honest. The civill [...]usticiary is like the young man in the Gospel, that supposed he had honestly kept all the commandements, who when he was bidden to follow Christ turned his backe upon him. But the loose Libertine resembles Matthew the Publican, a notorious sinner, who was no sooner called, but he left all and followed Christ.

Indeed there is small hope of either in the case they are in, because they see not their need of Christ, neither can they have the least share at all in him, untill with St. Paul, they see themselves the greatest of sinners, find themselves in a lost condition, and utterly dispaire of all other helpes, as they may see Marke 2. 17. Luke 1. 53. And indeed this conceited [Page] righteousnesse, or this opinion of being in case good enough, is the cheife and only cause of all unrighteousnesse, and many a man had proved good, if he had not so thought himselfe. But no soule can be so dangerously sick▪ as that which is least sensible of its being sicke. Neither is there a poorer wretch upon the face of the earth then such a I [...]odi [...]ean that brags he is rich and wants nothing, [...]evel. 3. 17. only he is pus [...] up and knowes nothing, 1 Tim. 6. 4. Yea, this puts him out of all possibilitie of being bettered, for what we presume to have attained, we seek not after.

A man must know himselfe sicke, before he will seeke to the Physi [...]ian, Yea, the sight of our filthinesse, is the very first step toward clea [...]nesse: Untill Paul was humbled to the very ground, even trembling and astonied▪ he never asked Jesus of Naz [...]reth, what shall I doe, Acts, 9▪ 4▪ 5, 6. Nor is a man fit to heare the soft voice of▪ evangelical mercy, till he is wrote upon by the gusts and flashes of the Law. Nor are they in the least degree qualified for that▪ For admit they heare the Law, (whenc [...] comes the knowledge of sinne, Rom▪ 7 7.) read and expounded never so cleerly, they cannot understand the spiritualty of it: Because they have a vaile or curtaine drawne over their hearts, which is never taken away untill men turne to the Lord, at which tune it is taken away, as the Apostle most excellently discribes. 2 Cor. 3. 14▪ 15. 16. Rom. 12. 2. God must give them repentance, before they can acknowledge the truth, 2 Tim. 2. 25. Whence it is, that naturall men are never a whit, or very little troubled for their sinnes, be they never so many and hainous. Yea, after long custom [Page] in sinne, their hearts and consciences are so brawned and hardned, yea, so feared, as with an hot Iron, and cast into such a dead sleep by Satan▪ that their consciences become meere Idol consciences, even wanting a month to speake, because it wants eyes to see. Indeed as dumb Ministers in the world, goe for good Ministers because quiet [...] so ignorant and tongue-tyed consciences [...] for good ones, with men of the world, though the time will come, that men shall curse both those [...]inisters, and this peace of their consciences for [...] them so quietly to Hell. Because if each of these had done his office they could never have miscaried. For forget thy good deeds and God will remember them, remember thy evill deeds, and he will forget them.

Sect. 18.

Secondly, It is the peculiar office of Gods spirit to convience of sinne. As it is, John 16▪ 8. 1 Cor. 2. 10. 12. 15. 16. For as none can behold the Sun but by the benefit of the Sun. So none can know God, nor the things of God, but by the revelation of God, 1 Cor 12. 3 8. Mat. 16 17. Luke 21. 85. God is the Sun of our soules, his word as a sun dyall, in which may bee seene all the letters, either by day or candle light. but to know what a clocke it is, and how the time passes, the Sun must shine. So without Gods spirit we cannotby the word know how it fares with our soules. For whereas sin comes with conception, and some morall principles by education, grace comes only by inspiration, as experience teaches. It is said that Melancton (having found the word most easily to prevaile with him) doubted not but his preaching, should doe wonders upon others, but having tryed, [Page] he sound and confess, that old Adam was too strong for young Melancton, whence he resolved upon another course, viz. to add unto his preaching, faithfull and servent prayer for them, saying, though our reasons cannot open their eyes, yet God who brought light out of dark [...]nesse can doe it, and therefore we pray unto him, with the Prophet for his servant. 2 Kings 6. 17 Lord open their eyes.

And certainly if arguments, or the evidence and demonstration of reason, drawne from the very word it selfe▪ could convince the judgements, and change the minds of our malicious adversaries, ther needed no more to be spoken then hath been spoken in the former treatise, and this to cure their Enmity, Prejudice, and Misprision towards Religion, and the Religious. Yea, admit they but minded what hath now been said of this argument▪ what could they have to object? For i [...] the religious (whem they tearme Puritanes) are so far from justifying themselves, that their thoughts are chiefly taken up with their owne wants and infirmities, and that they account their v [...]r [...] [...], [...] as filthyr [...]ggs? And that their [...] the [...], do indeed through ignorance and bl [...]dues just [...]fie themselves, and thinke they are pure and without sin? wh [...]n they are not in any degree purged from their filthinesse, as hath been plenti [...]ully proved Let them acknowledge, yea, let all men upright [...]y and impar [...]ially confesse, that the reputed Pu [...]ita [...] [...] no Pu [...]i [...]ane, but that their accuse [...]s, who rai [...]e and cry out so against Puritanisme, are every of them both notorious Puritans, and the right heires aparant to him [...]ho is the Father of lyes, John 8. 44. For see how [Page] scandalous, how slight, how false and forged thi [...] their accusation is, so are all the residue, as I shall be able easily to evince. For they are no more guilty of the things they are accused, then Benjamin was o [...] Josephs Cup, when it was put into his Sack.

But it is the spirit of God alone, that can convince men both of their sinfullnesse and maliciousnesse. For as meer sence is uncapable of the rules of reason, so reason is no lesfe uncapable of the things that are supernaturall. The true knowledge of the nature and state of the soule, must come by his inspiration that gave the substance. With the spirits helpe, the meanes can never be too weake: without it never strong enough. Wherefore let us importune God the father, (who only hath the key of the heart) for his holy spirit, to become their teacher, then shall their understandings be opened to discerne the truth cleerly, as it fared with those Disciples▪ Luke 24. 44. 45. and their hearts changed as St. Pauls was▪ Acts 9. In the meane time, let us pray for them, as Christ for his murtherers, Father forgive them for they know not wh [...] they doe, Luke 23. 34.

And so much concerning your first Misprision Now let us heare what else you stumble at?

Sect. 19.

Question. You have sufficiently satisfied me touching who are, and who are not pure in their owne eyes; But secondly, they are grieviously accused [...] rash judging, and sensoriousnesse?

Answer. I confesse it, but the truth is, not they, bu [...] their accusers are guilty of this crime also, as it [...]a▪red between Ioseph and his mistris; Who grieviously complained of him, when he had more reason to [Page] complaine of her. For bring both to the tryall; and you shall find: that they are the only censurers, who cry out so against censuring▪ and that those who are condemned for judging rashly, doe indeed but judge justly, and warrantably according to the rule of Gods word. Now that the accused are not guilty, will appeare by many particulars, as

First, they are so farre from judging men for appearances, or motes, or some suddaine eruptions, that they neither doe nor dare judge any one wicked for this or that single act of grosse impiety. For admit they seen man once drunke, or heare him overlash with his tongue in a passion, or find him convicted of some foule enormity; they hold not this a suffi cient ground to conclude him a wicked man, or an Hypocrite, when the maine tenor and course of his life besides, is a continued current of honesty and goodnesse. No, they know and are acquainted with the word, and therefore are better taught then to be so uncharitable.

Well may they suspend their good opinion in case of some unexpected misdemeanor, or for lesser evills, either affected, or often repeated, but they know that every bad act, does not denominate a sinner. One act makes not an habit, every vice is a sin, but every sin is not a vice. Once being overtaken with drinke, makes not a drunkard, nor one oath a swearer, nor one falshood a lyar. Yea, a trip in the way, sets a man somewhat the more forward if he doe not fall.

One act can no more make a good heart unrighteous, then a trade of sinne can stand with regeneration, for as there are some acts where in the Hypocrite [Page] is like a Saint▪ so there are some ag [...]ine wherein the greatest Saint upon [...] [...]ay [...] like an Hypocrite. As whi [...]h [...] the Saint▪ have not once done that (even after conv [...]sion and regeneration) whereof they are ashamed Y [...]a▪ [...] [...]r a few sinfull acts were a [...] an Hypocrite, what would become of all the [...] ev [...]n the best recorded in Scripture.

And therefore the wise charity of Christians, like the mercy of God [...] can distinguish betwixt si [...]nes of infirmity, and the common practice o [...]si [...]ne, and esteem men not by a transient act, but by a perm [...]nent condition▪ knowing that the tenor or accustomed course of a mans life, his whole conversation must either alow or condemne him before God▪ not some suddaine [...]rruptions. For neither good nor bad at the last day shall [...]e judged by every one of his actions, but by all, not according to his [...]eps, but according to his wayes. Jer. 32. 19

Indeed as chariti [...] in them, does not alow o [...] ground [...]e [...]se [...]uspition, so it doth not thrust out di [...] cretion: They may not judge rashly, but they ought to ju [...]ge [...] As they are not so ove [...]ly as to take mot [...]s for beames▪ so neither are they so partiall, as to account beames motes, least thereby they should foster iniquitie. For to be vices friend, is to be ver [...]es en [...]mie, and [...]o [...]sti [...]i [...] the wicked, is as bad as to condemne the just▪ Pro. 17. 15.

Sect. 20.

Therefore, though they will not condemne a man for one single act, or s [...]dain accident, yet i [...] they see the m [...]in [...] [...] and course of his life to b [...] wholely vicious and sinfull, they will and may [Page] boldly censure him a wicked man. As for example. If we know a man to be a common Drunkard▪ Isay 5. 22. Heb. 2. 15. Joel 1. 5. Or a con [...]inuall Sweater. Psal. 10 7. Jer. 23. 10. Exod. 20. 7. [...] 5. 12. O [...] [...]n [...] companion of Ha [...]lo [...]s▪ Pro. 7. 10. 1 Cor▪ 6▪ [...]5 Or a [...] [...]c [...]stomary Deceiver, Pro. 1. 13. and 20. 17▪ and 2 [...] ▪ 6. Or a frequent Slanderer of his neighb [...]r D [...]ut. 27. 24. Psal. 101. 5. Or an open Sabbath b [...]e [...]k [...]r, (for God hath given the Sabbath as a [...]ig [...]e between him and his, in point of Sanctification, Exod. 31. 13▪ to 18. So that he who cares not to propha [...]e the Sabbath, by that signe, is knowne to be none of Gods people.)

Againe, If we heare a man boast of sinne and mischi [...]fe, or defend it. Psal. 52. 1. If we perceive that a man makes no conscience of prayer, reading the word, &c. in his fami [...]ie, Psal. 14 4. and 79. 6. Jer. 10. 25. If we find one to be of a reprobate judgement, touching actions and persons, est [...]eming good evill, and evill good P [...]o. 17▪ 15. and [...]9. 27. Isay 5. 20. Or [...]h [...]t [...] [...] h [...] brother▪ [...]or doing that which i [...] good▪ as [...]ai [...] did Ab [...]ll, 1 Joh [...] 3. 12. Or to be an affected Scoffer at r [...]ligion. Gen. 21. 9. 10. 2 Sam. 6. 16▪ 20. 21. 22. 23. Psal. 1. 1. Or to lay plo [...], or consult [...] others against th [...] godly, Psal. 83. 2 to 10 Mat. 26. 4. ma [...]ke the 3 6. Or to be an accus [...]r of them: Revel. 12, 10 Levit. 19. 16. Pro. 16. 28. If we heare one [...]ejoyce at the secr [...]t infirmities of the godly, or open scandals of Hypocrites P [...]o. 11. 13. for none doe so but Gods enemies, as is plaine by 2 Sam. 12. 14. because our brothers fall, is the Devils victory.

Againe, If we heare one carp, and fret against the [Page] word▪ refusing to heare it, John 6. 66. and 8. 47. 2 Cor. 2. 15. 16 Pro. 29▪ 1. Or to withstand the preaching of it: [...] Tim. 3. 8. Acts 13. 10. Or lastly, If we heare a Minister in his preaching, to disgrace or revile the godly: So making sad the hearts of the righteous: Or to [...]astifie the wicked, so str [...]ng [...]hning them in their evill [...]ou [...]ses, by preaching unto them p [...], Eze. 13. 22▪ Pro 24▪ 24. Vpon any of these grounds, we may boldly censure him a wicked man, and for the present in a damnable condition.

And this is warranted by the word of God, for besides that they are sufficiently marked out, and branded by the Holy Ghost for such▪ in the places before quored. The word else where gives two infallible ru [...]s whereby to know and judge of a wicked man. The one is by his [...]orkes, the other by his words, the which will be more d [...]monstrative, if we take this received Axiom along with us, as a ground whereon to build our insuing discourse [...] ▪ Namely, that

Every particular man, is either in his sinnes, unregenerate in the state of nature, and so a wicked man, or else he [...] the state of grace a beleever, and so the child of God▪ For there is not a mean betwixt them, Every soule saith Chrysostome▪ is either the sp [...]use of Christ, or the A [...]lt [...]sse of the ▪Divell. We are either a branch sp [...]g from Adams stock▪ which drawes sap from that cursed [...]oote of death, or else we are transplanted into the vine Christ, and d [...]aw our sap from him.

Now if we draw sap from this vine Christ, its impossible but we should beare the f [...]uits of the spirit: which are love, ioy, peace, long suffering, gentlenesse, [Page] goodnesse, faith▪ me [...]keness [...], temperance, recknoed up by the Apostle, Gal. 5. 22. 23. And so on the contrary, if we draw sap from nature, and bring forth the fruits and workes of the flesh, which are manifest, as Adultery, uncleanesse, Idolatry▪ witch-craft, hatred, varience, emulations, wrath, strife, seditions, herisies, invyings, murthers, drunk [...]nness [...], revilings and such like, verse 19 20. 21▪ Its impossible but we should be the children of the Divell, for he that committeth sinne, saith our Saviour (meaning constantly and greedily) i [...] of the Divell, 1 John 3▪ 8. Which maketh him say to the Jowes, Yee are of your father the Divell, and the lusts of y [...]ur father yee will doe, John 8. 44. And againe, verse 34▪ 39. Where the point is further amplified. And to this St. Paul gives testimony, Rom. 6. Saying, Know yee not, that to whom yee yeeld your selves, servants to obey▪ his servants yee are to whom yee obey: whether of sinne unto death, or of obedience unto righteousnesse. verse 16.

Whence it is, that our Saviour warning us to beware of wicked men; saith, Yee shall know them by their fruits, Mat. 7. 16. Do [...]n gather grapes of thorns, or sigs of thistles saith he: Even so every good tree, bringeth forth good fruit, but a corrupt tree, bringeth forth evill fruit▪ verse 17. 18. And in verse the 20. he tells us againe, repeating the same words, that by their fruits we shall know them. Yea, we may know them by their want of fruit: we more then suspect want of sap in the root of a tr [...]e, if we find barrennes▪ in the branches. If either it have bad fruit, or no fruit, it is but a dead faith. And the true method of grace is, cease to doe evill, learne to [...]oe well. Isay 1▪ 16. 17. for as grace enters into the heart▪ sin goes out, like [...]re out [Page] a vessell, when wine is powred in. Or as it fares with Women, that having once conceived cannot admit of a second conception, untill they be delivered of the first. They▪ Saith St. Paul, that ar [...] Christs have [...]ru [...]ified the flesh, with the affections and lusts, Gal. 5. 24. But more fully to the point i [...] hand, is that 2 Tim. 2. 19. The foundation of God remaineth sure, and hath this seale: the Lord knoweth who are his [and that we may know likewise who are his, it followeth excellently] Let every one that calleth on the name of Christ, depare from iniquiti [...] [...] Words and actions expresse our hearts to men: thoughts to God.

So that this is one infallible rule, which the word of God hath set downe whereby in many cases, one man may know and judge of another: for the tree is knowne by his fruit. Mat. 12. 33.

Sect. 21.

2. The second rule is by his words, and this is no l [...]sse infaliable: for out of the abundance of the heart the mouth speaketh, Mat 12. 34. A good [...] saith our Saviour, out of the good treasure of his heart, bringeth forth good thing [...]; He will be as carefull, of what commeth out of his mouth, as what enters into it, and as circumspect▪ to keep his speech free from obs [...]enety, and prophanesse as his meat from poyson He will either [...]e silent, or his speech shall be better then silents▪ Yea, his tongue usually, as being tou [...]ht with a coale from the Altar: ministreth grace unto the hearers, and warmes the affections of the standers by.

Whereas contrarily, An evill man out of the evill treasure of his heart, bringeth forth evill things Mat. 12. [...]5. Yea, his tongue is so set on fire from hell: James 3. [Page] 6. that your eares willglow▪ t [...] h [...]r him. For for the most part he utters nothi [...] but [...] and filthy language, [...] with o [...]ths [...]nd untruths. Yea, it is much if oat [...]s s [...]riv [...] no [...] [...]or n [...]mber with words, scoffes with oathes; [...]nd v [...]ine [...] wi [...]h both▪ So that their very sp [...]e [...]h [...]ewra [...]th them, as she said to Peter, and Sir Thomas Moore to [...] or as Austine of Ciprians stile. For as if it we [...] not miserie enough for them to be wicked, except they also shewed it to the world that others might hate them for the same (and certainly it is both a mercy to us, and a just judgement of God upon them: that their tongues are as bad a [...] their hearts) like serving men, they suddainly tell us without asking who ownes them: whether God or the Divell, that Satan, and not the holy spirit beareth [...]ule in their soules. For where have you a drunkard, or sw [...]arer, or lyar, or lustfull person and the like so wise: but he must tell to every one that comes in his company, that he is such an one; Even as a f [...]le [...]lleth every one [...]e meers, that he is a foole, Eccles▪ 10. 3. And indeed as oyl [...] will not be hid in water: No more can superlative wickednes [...] be kept close in the heart. For heare such but speake▪ and you shall find them to be of the s [...]rpents broods, [...]ither by their swearing, or by their rib [...]ul [...]ry▪ or [...]y their venting some way their enmity and m [...]li [...], against Cods people and goodnesse.

Which [...] how can they blame us for granting wha [...] they bo [...]h [...] [...]nd invite us unto? Or for indeavouring th [...] [...]ha [...] [...]ood, which (if wise) they would v [...]ue more [...]hen [...]en thousand worlds.

But third [...]y, [...] t [...]eir pas [...]on they would but heare reason: B [...]sides ou [...] warrant from Gods word, [Page] and their inviting us so to doe: It cannot be otherwise in the judgement of nature: for the tongue (saith Pithagorus) is the bewrayer of the heart. And a man is by nothing better knowne saith Seneca, then by his communication. The habit of the mind saith Diogines, is best perceived by a mans talking. And Socrates is peremptory, that he who cannot rule his tongue, can much lesse rule his lusts. And another of them, There is the like correspondence between the heart and tongue, that is betweene the bell and clapper. Evill speaking discovers an evill heart: as the striking of the clapper does a broken bell.

Yea, It were sencelesse to beleeve the contrary, for is it possible that the fountain should be pure, when the streames which flow from it are [...]o corrupt? Can it be imagined, that one should defile his owne tongue, that he may defile anothers eares? That he should take the fire of his owne lust, and by the utmost of his endeavour fling it in at the windowes of every soule that heares him, to set them on fire also? If his heart were not altogether gracelesse? Nor is this all; for least this poyson should not hurt, he conserves and sugars his filthinesse in wit: that death may be sure to be swallowed. And that it may enter, and piarce the deeper, he pointeth it with the sharpnesse, and pleasantnesse of invention and eloquence: so becomming a Divell unto men, by turning wit into temptation, and perverting that excellent issue of the soule, to be a factor for the flesh: Yea, to carrie errands of beastlinesse, betweene the inventer and the hearer: so becomming a destroyer of soules, while it foldeth up the sin in sweetnesse.

[Page] Now well may the clusters of grapes, which grow upon a spirituall vine be hid under the leaves▪ of temptation sometimes, that they cannot be seen: but its never knowne that grapes and garicke grow upon the selfe same stalk [...]. Nor will any man beleeve, good wine to be in that vessell, from whence vinegar is dayly drawne forth.

True it is, such an one may flatter himselfe, and boast that he hath a good heart and meaning: what soever men judge of his words. But Satan gulls him most grossely: for besides what hath been spoken, The Holy Ghost witnesseth that there is no fellowship between [...] light and darkeness [...], Christ and Belial. 2 Cor. 6. 14. 15. That the Arke and Dagon, canno [...] lodge under the selfe same roofe. 1 Sam. 5. 4. And our Saviour Christ tells us plainely, that both good and bad at the last day, shall be judged by their words, Mat. 12. By thy words thou shall be justified, and by thy words thou shalt be condemned, verse 37. Yea, how light soever thou makest of them, thou shalt give an account at the day of judgem [...]nt, for ev [...]ry idle word thou speakest. v [...]rse 36.

Away then with that more foolish then common boast of a good h [...]art: when the tongue is foule, and the lif [...] filthy. For when smoake comes forth of the chimny, there must needs be fire on the harth; when the floods of cor [...]uption come gus [...]ing out at thin [...] [...]yes, hands and mouth, there must needs be a fountain within thine heart, which maintaines them.

True, we know nothing of thy future estate, or touching Gods decree: what then, It is easie to say whether it be day or night with thee, although wee neither s [...]e S [...]n [...]or Moone. Thou seest not the [Page] wind, thine heart, thy brai [...]es, thy soule: but the noyse and op [...]r [...]tion of [...]h [...] wind doe prove it. The panting of the hear [...] doth expresse it, the thoughts and imagin [...]tions of the br [...]i [...] does declare it, and life, senc [...], and motion, shewes that thou hast a soule in thee. And so much of the first particular.

Sect. 22.

2. Secondly nor do they determin of any ones finall estate, be he never so wicked. Well may some sensuall [...]gnoramous, or enemie to Religion: who hath no more skill in Scripture, then a beast hath in musicke doe [...] calling others that are lesse civill, or more vicious [...]h [...]n him [...]elfe r [...]probates. But I never heard a knowing [...]h [...]s [...]ian use the Phraise in such a sence, of any [...] person.

Secondly, [...] professor of Religion answer a [...]c [...]ing [...] that sets [...]is wi [...] and learning upon the [...]nters to argue against the t [...]uth, and floute at [...] that he s [...]mes to be of a reprobate judgem [...]nt, in calling good evill, and evill good: Isay▪ 5. 20. Or oth [...]s▪ that oppose and persecute the truth; that they [...]re [...]or the present in a reprobate condition: (which may be affirmed of all the Elect, before their c [...]nv [...]rsi [...]n▪ [...]t being a true rule, whosoever is co [...]v [...]rted shall be saved: but all that shall b [...] s [...]ve [...] are not converted.)

Or lastly, they may happen to t [...]ll such as are ignorant of the principles of Religion, or such as are meerely civi [...]l: that they are yet in their naturall condition, and enemies to God. And that they are no way fit to [...]ye▪ before they are able to y [...]eld a r [...]ason of the hope that is in them: and can prove a manifest change in themselves, which is a truth undeniable, [Page] for except wee be borne againe, we can never enter into the Kingdome of God, John 1. 13. and 3. 3. 6. 1 Pet. 1. 23. Rom. 8. 13. 1 Cor. 15. 50. Gal. 6. 8. 1 John 2. 29. and 3. 9. and 5. 4. 5. 19. Yea, these are not only truths, but [...]uch profitable truths, and wholesome Items, such faithfull, friendly and soule saving offices, that had they eyes to see it, and hearts to make use of it, they would more love us for this our love and faithfullnesse; then Jonathan did David, for his fortitude. And heartily blesse God, that ever they met with such plaine dealing people.

I know (and that by experience) our e [...]emies are either so ignorant, that they cannot distinguish betweene these expressions and the former. Or so malicious, that upon all occasions they will wrest our meaning so, as may make most to our reproach. I know also, that it is a dayly slander cast upon th [...] religious▪ and beleeved through a combination, and [...]onfederac [...] of their envie and ignoranc [...], that we doe judge them reprobates, & damn them to the very pi [...] of Hell. And that we are like those passion [...]te spirits Luke 9. 54. 55. who seeing the Samaritanes, less [...] cou [...]tious to our Saviour then they expected: would have fire from Heaven in all hast to consume them. But it i [...] altogether false, and they who have thus affirmed are bound to repent of it. For first we thinke lesse [...]ale, more [...]arity and discretion fa [...] better: and doe acknowledge, that his detestation is too deep, who will burne his linnen because tis soul [...].

Secondly, there is so little truth in the other p [...]r [...] of this calumny that I could never yet heare of [...]ne [...]a [...] ▪ that (being a professor of religio [...] ▪ or any [Page] whit verst in the Scripture) durst in the least measure undertake to determine of any ones fin [...]lle estate. Yea take one that is the mo [...] rashly sensorious and ridged, the most strict, or indiscreet Novice in Christianity that ever was: And he will confesse, that what the most vile are, he ha [...]h been: and what himselfe is, the other may be before to morrow. As who can be acquainted with the histories of David, Solom [...], [...] Peter, Paul, Mary Magdalen, the T [...]i [...]f [...] ▪ &c. And not acknowledge; that the streames of [...]ue [...]p [...]ntance▪ fl [...]wing from Faith in Christ: wil [...] w [...]sh cleane, a [...]d qu [...]te remove the foulest sinnes▪ w [...]th [...] Th [...]ft, w [...]o [...]ed [...]me, pride, murther, persecu [...]ion of the [...]uth, s [...]r [...]ry, idolatry and the like. Yea, they know from the word, that even the sinne against [...]he holy Ghost were not unpardonable, if the partie could but repent▪ And that Gods mercy is often such, that where sinne most abounds, there grace may as much abound. As in St. Paul, Mary Magdalen, &c. Luther was a Monk [...]: St. Austin a Mani [...]hee Yea, one fright changed Sa [...]l, a bloody pers [...]cuter, into Paul a most famous Preacher.

And not seldome doe they prove the rarest Christians, who have longest continued in Satans service: that they may with double industry, redeeme the time they have lost, and the evill they have committed. As it is o [...]ten observable in Scripture, that the children of women long barren, proved most famous and excellent. As Sara brought forth Isaac, Rachel Joseph, Hannah Samuel, Manoa Sampson, and Elizabeth John the baptist. Not that any should presume to sinne, or continue in sin, that grace may [Page] abound: For we read not of a pardon for such a sinne.

Briefly to shut up, and stop the mouth of this slander: Let the malicious know, that as it is with trees whereof some are fruitfull in the beginning of▪ Summer, some a little after, some iu the midst, and some at the latter end thereof: So it is with Gods Elect, and only they are counted barren, and unfruitfull by us, which beare no fruit at all: neither in beginning, middle or end. Or as it fares with women that are a long time barren. who notwithstanding may afterward prove fruitfull, and happie in child bearing. Though I could say more to make thee ashamed, for so slandering the servants of God, if it were profitable for thee to heare it: But I feare least when I have rescued them, thou shouldest cut thy owne throat with the same weapon. And yet I know no warrant I have, to bawke any particle of divine truth: Wherefore heare it, and in case it doe prove thy bane thanke thy selfe, I am guiltl [...]sse. The case is this, Thou thinkest we judge every notorious sinner, or malicious Persecuter a very reprobate, though he be but in the midst of his way: But this is so far from truth, that we can call God to witnesse, we dare not pronounce definitive sentence, upon the wickedest man ali [...]e: though we even see his departure to be never so suddaine, or desparate, knowing that the mercy of God may come, between the bridge and the brooke, betwixt the knife and the throat. And that repentance may be suggested to the heart, in a moment, in that very instant. But this only may be, there is no promise for it. Many threatnings against it, like that Proverbs 1. 24. to 32. little [Page] likely hood of it. And certainly such an one, leaves behind him to his friends but small hope and comfort of his salvation. And so much of the second particular.

Sect. 23.

3. Thirdly, Neither can it be proved, that any one of them dares judge the worse of another for: what he hath been▪ provided he is now a convert▪ For they well know and consider, that the sinnes which went before our conversion, can nothing prejudice us having repented. For true repentance, and faith in Christ: wipes and washes away all the staine and guilt of them, even out of the sight of God, much more should it doe so, out of the sight of men.

True they are the greatest of [...]inners in their own [...]pprehension, or of sinners the chiefe as St. Paul stiles himselfe, but others ought not so to judge of them. For as holy Barnard expresseth it, a sinner upon his repentance, is a sinner and no sinner: A sinner in his owne apprehension, none in Gods account. For which see a booke case or two, Luke 15. 24. 32. 1 Tim. 1. 13. Acts 26. 10. 11. 12. Where we heare the Prodigals father, speaking as sparingly, and gen [...] [...]y, and lovingly to him as is possible: but not a word of his grosse demeanors, while the repenting sinner himselfe, thinkes he cannot have tearmes odious enough, wherewithall to aggravate his offences. And the selfe same difference of expression, you have between what the Holy Ghost useth of St. Paul, and what St. Paul useth of himselfe. And surely those sinnes are not ours, whereof wee have truely repented: The skin that is once washed, is as cleane [Page] from soyle as if it had never beene foule.

And indeed, if the man be new, why should the old names of his sinnes remaine, and be cast in his teeth? In a mans conversion, Old things are passed away, and all things are become new, 2 Cor. 5. 17. A new life, and a new course should not be disgraced▪ nor discouraged with the odious rehearsals of a mans old sinnes. Neither does the mercy of our God measure us by what we were, but by what he hath new made us. Otherwise it would be wide with the best, for should the eye of God looke b [...]cke to our former estates, he should see Abraham an Idolater, Paul a Persecutor, Manasses a Nigromancer, Mary Magdalen a Curtizan▪ and the best vile enough to be ashamed of himselfe. Now if God have remitted why should we retaine? why should not we pardon where he doth?

And yet how common is it with our malicious enemies (when they can find nothing else to lay to our charge) to cast in our teeth our former failin gs? resembling the Prodigalls elder brother, Luke 15. 28. 29, 30. whose evill eye, envyous tongus, churlish and malicious [...]arriage, paints them out to the life. Though no great matter▪ for if the world condem [...]e us, and God doe acquit us: sinne may grieve and trouble us, but the Divell himselfe shall never hur t us.

Sect. 24.

And so you have the reputed Puritans practice in point of judging, and sensoriousnesse, with the rules they observe therein; and the same proved to be just and warrantable from the word. Now see how rash, and partiall their malicious enemies and [Page] accusers are in judging of them: and how diametrially opposite they are, to the wise judgement of Christians. As bring them to the tryall, who censure the religious to be the only censurers:

It will plainly appeare, that they observe not any one of these rules from Gods word, for

1. First, in stead of judging men according to to their constant and common practice: If they but heare of a professor of religion, for otherwise they hav [...] no quarrell against him▪ that through humane frailty, or some strong temptation▪ does overshoot himselfe, or is overcom [...] in a fault, at unawares, they are so far from restoring such an one in the spirit of meeknesse, or considering it may [...]rove their owne or any other mans case: which is the Apostles caveat, Gal. 6. 1. That for this one, bare, single act, they will most unjustly, and uncharitably, judge him to bee an Hypocrite, and a Dissembler. Yea damn him to the very pit of Hell. An assertion that deserves the rod: for to things impossible, the law compelleth no man: Sa [...]es my Lord Cooke in his reports. But surely they expect, we should cease to be men so [...]oone as we become [...]eligious▪ And that if Christ have once chosen us to be his servants, and given us his spirit and grace: we should thenceforth bee of a pure, and unmixt natu [...]e. For were they of a right judgement, they would at least know: that this Hagar, or in mate sinne (though shee have many a How) will not be [...]u [...]ned quite out of dores. And that it is so bred in the bone, that it will never out of the flesh: till our bones be ready with Josephs bones to be carried hence. For in many things wee sinne all; saith St. James, James 3. 2. Yea in all things, we all [Page] let fall many sinnes: as our owne hearts out of minutely experience can tell us. For though I dare not say, that this or that action is sinne: Yet I dare say there is sinne in the action, bee it what it will: For though wee are perfectly justified by the righteousnes of Christ, and ha [...]e all graces (in their measure) wrought in us, in the very act of our owne conversion: yet our understandings are but in part inlightned, our wills and affections but in part sanctified by the spirit. Neither is it for us to expect a full stature, i [...] the Cradle of our conversion: For as nature, so grace rises by many degrees to perfection.

I grant there is a perfection of parts, and a perfec [...] on of degrees: and that the grace that is infused into us at the first is perfect in regard of the parts; As a Child is a perfect man, in all the parts of a man, but not perfect in regard of degrees, or in the quantity of every part: for we grow up in grace, as a Child does in stature, untill wee attaine to glory, which is grace perfected. God deales in spirituall proceedings as in naturall, ad extreama, per medium: to extreames by the meane. Non nascimur senes: we are not borne old men, but first Infants, then striplings, after that men. Yea the Infant in the Mothers wombe, first liveth (as Aristotle will have it) the life of a Plant, then of a sensitive creature, and then last of all of a man. And did not hee, who was God from eternity, and might have beene perfect man in an instant: by many degrees rise to perfection, both of his manhood; and the execution of his mediatorship, to [...]each us the necessity of leasure in spi [...]ituall proceedings? Grace in its growth is like the change of a mans haire, from black to gray: or the growth of a [Page] Tree, which is not wrought in a moneth, or a yeare, but in many yeares we not perceiving how.

It is not with the Trees of righteousnesse, as it was with the Trees of Paradice: which were created all perfect, and full of fruit [...] the first day. But as in nature there is first a seede, then a Plant, then a Tree, then fruit (as a mighty Oake riseth of a small Akorne) so in grace: Wee are conceived of immortall seede, borne of the spirit, bring forth the buds and blossomes of grace: and so go on to perfection; yearly increasing in the fruits of obedience▪ We get not at one jumpe into heav [...]n, nor at one stroake kill wee the enemie.

Many are the vices, and imperfections: wherewith our soules (even from our Cradles,) have been tapestred: and strive we never so to be rid of them, they will still be hankering about us, for harbor and abode. Well may we overcome those cursed Canamites so: as they cannot rule, and raine in us as in former times: but we shall never utterly expell them, from dwelling amongst us. For doe what wee can, yet still they will be as thornes in our sides, to vex and grieve us.

The Regenerate man is not wholy spirit, as the Carnall man is wholy flesh: The flesh will be lusting against the Spirit, as the spirit against the flesh: the one will be tempting us unto sinne, as the other is ever stirring us up to holy obedience. The work of grace▪ though it doth not suffer Christians to live as they list; yet it does not inable them to live as they would. It is not so broad as to allow of corruption: nor so narrow but it will permit of corruption.

The best Christians in this their state of imperfection; [Page] are like gold that is a little too light: which ne [...]ds some grains of allowance to make it passe. We must grant the best their allowance, and suply out of our love and mercy, what wee see wanting in them.

You have heard of the patience of Iob, saith St. Iames: and we have heard likewise of his fits of impatiency too: but it pleased God mercifully to over look that: whom we might doe well to imitate. And indeed we may aswell expect that a Physitian should never be sick, especially of a mortall disease: as that the holiest, and greatest professor of Divinity, should live without falling into sin, yea the greatest sinne, if God in mercy hinder not. Neither does God expect other obedience from his, then evangelicall. Indeed as the Angels are pure spirits, so also God requires puer worship, and spiritual service of them. But in his Children▪ he doth not so much behold what we do, as accept of what wee would doe. For (like a loving Father, to his tender Child) he accepts affecting, for efecting; willing, for working; desires, for deeds, purposes, for performances, pence, for pounds.

True the unbeleever, is under the strict rigor of the law, and bound to keepe it, both actually, and spiritually: but the beleever hath Christ to free him, both from that rigor and penalty of it: in whom his failings are pardoned, his affections, purposes, desires and indeavours accepted, as if hee had performed totall obedience. The Lord Christ that worketh in us, both the will and the worke, will accept the will for the worke. and that which is wanting in us, he will supply with his owne righteousnes.

An honest purpóse bears out many errors in the [Page] eye of mercy, King Asa had divers (no small) faults, yet with one breath doth God report both these: The high places were not removed, And neverthelesse A [...]as heart was perfect. How pleasing a thing is sincerity of heart, that in favour thereof, our just God digests many an error. Hee will not see weakenesses, where he sees truth. There is no cond [...]mnation (saith St. Paul) to them that walke not after the fl [...]sh, Rom. 8 1. Hee doth not say that have no flesh in them, but which walke not after the flesh. It is the main course of our life, that must either a [...]ow, or condemne us; not some suddain, and particular eruptions. And pitty it were that the best man should bee judged by [...] very of his actions and not by all.

But how unlike unto God are these men: for let a professor of religion, but once slip in all his life (As a horse may stumble that has four feet) even for this single slip; all his graces, and good parts (bee they never so eminent and many: and he never so deserving) shall bee imputed to hypocrisy, and himselfe made the object of all their malice.

When perhaps themselves not onely commit the same sinnes, or farre greater: but live in them, without feare, or remorse, or the least desire of amendment, being much like, (but farre worse then) Judah, who condemned his daughter in law Tamar, to be burnt for being with child: but never considered his owne greater crime, first in detaining her from m [...]rriage, secondly in seducing her with bribes to pl [...]y the whore, and lastly in acting that foule sinne with her. Genesis 38. 24. to 27. Or the Scribes and Pharisees, who used to lay heavy burdens upon other mens shoulders, when themselves [Page] would not move them, with one of their fingers. Matth. 23. 4: Nor doe they rest here, for

Sect. 25.

2. Secondly, they will judge one an hypocrite, for the least fayling, or infirmity they can espy in him: although the tenore, and maine course of his life besides, be a constant current of holinesse, and censure the smallest offence, which a Godly man but once commits, more deepely: then the grossest crimes themselves repeate every day. Other mens Gnats with them, are harder to swallow, then their owne Camels.

Its worth the observing, how quick-sighted these rash spirits are, in other mens faults, and how blinde to their owne. If a moate bee in their brothers eye; their eye is still upon that moate, and so much of every act shall bee taken, as will serve for lime-twigs to take us▪ the rest which cannot but bee well construed, shall ly uselesse and unnoted. Yea even the least over-sight, or indiscretion in a professor, prevailes more with them, to make them speake evill of him, then much good can do to make them speak well of him. Because naturall men, are more apt to dispraise faults in others, then to commend things well done; and in themselves, to think more of one good deed, then of a hundred bad ones.

And whereas the sincere, and upright will pardon many things in others, which they will not tollerate in themselves, these on the contrary, will make the same things punishable in us, which they hold alowable in themselves: as if they would compell us to goe to heaven, while themselves are content to take the other way.

[Page] Now these men, who can sooner, and more clearly discerne, a moate in anothers Eye, then a beame in their owne: are just like the Pharisees. Who could see more unlawfulnesse, in the disciples plucking a few eares of Corne, and the Palsy mans [...]arrying his bed upon the Sabath day, then in their owne devouring of widdows houses, and could better afford themselves, to be the greatest of sinners▪ then our saviour to be in company with sinners. Yea to murther Christ, then others to beleeve in him. Ioh. 7. 48.

Indeede they seeme to be transcendantly Charitable, even lovi [...]g, and careing for their neighbours more then themselves, resembling some husbands, who care more for their wives honesty then their owne. But the true genuine reason is, these ridged censurers, as they can see another, but not themselves without a glasse; so they looke to others, not to themselves, and they have much the more quiet for so doing, an evill conscience, beeing like a bad wife, that will either bee gadding abroade, or scolding at home.

Sect. 26.

But could I prevaile with these men, I would wish them to be sure that what they heare of such a professor be true; because, First report, and that from the Devils servants: is not a witnes of sufficient credit▪ to make them passe sentence upon a servant of God.

Indeede if thou wilt bee led by report, no marvell that thou condemnest them to the pit of hell; for thou shalt be told, that such a puritane will not sell a pennie-worth of Aqua-vite, upon a sabbath to save a mans life.

[Page] That another will refuse to receive mony npon a bond, or morgage to day, being the Lords day; that he may take the forfeiture, or a good round composition to morrow. That another hath undone such a man by extortion, and sutes, and being desired to let him out of prison, makes answer No: hee shall rot there, for he is a wicked man, and it is Gods will I should punish him. In fine thou shalt be told, that all professors will ly, and Cozen, though they will not sweare, and judge all to bee damned reprobates, who are not of their own sect, with a multitude of the like, Every one of which reports is as true, as that Naboth was▪ a blasphemer of God and the King. Ieremiah an enemy to the State. Paul a polluter of the Temple. Steeven a destroyer of the law; all the Disciples deceivers▪ and Christ himselfe a wine bibber, a Sabath breaker, a seducer of the people, a Belzebub, &c. Which slanders were generally reported, and confidently beleeved in their severall times: as the like are at this present. Wherefore, go not by heare-say, except thou lovest lyes more then the truth.

Yea in this case, if thou didst but know what wicked, and malicious hearts some have against the Godly; and how full they are of the Serpents venom, as being Satans seede; and partaking of his nature; thou wouldest acknowledge, that report joyned with the relaters own oath that he saw it, and knows the same to be true: is too weake a ground whereon to build so heavy a sentence, as the imputation of an hypocrite. As I could instance from experience, did not the scripture afford examples thereof, as in the case of Naboth, Steven, our Saviour Christ. &c. But

[Page]

Sect. 27.

2. Secondly, (For I will yet goe farther with thee) Suppose thou art an eye and an eare witnesse, of one mans being drunke, of anothers swearing, or lying, of a third convicted of adultry, and the like: Each of them making an holy profession, and shew of godlynesse, yet this is not a sufficient ground for thee to conclude they are Hypocrites: for to conclude any man an Hypocrite, for one or two single acts of impiety, when the tenor and maine course of his life, is a current of honesty and goodnesse, is against the rules, both of Divinity, Physick, Experience and Philosophie,

Yea if one, or a few sinfull acts, were a demonstrance of an Hypocrite, what would become of those Champions, and Worthies, recorded in holy writ, where we read that Noah was drunke, that Lot committed incest, that Abraham told lyes, that Ioseph swore prophanely, that Jacob used indirect meanes to get the blessing, that Aaron mutined against Moses, and made a molten Calfe for the people to worship, that David committed both adultry, and mu [...]ther, that Peter denyed and forswore his master and the like of many other, the deare Saints, and servants of God.

My m [...]ttter leads me to produce these instances the better to aswage their malice, and stop their mouths, who are so rash and uncharitable in judgeing their brethren in the like cases. Nor should I deal uprightly, if I passed them over.

But I grieve to thinke, what a desparate, woefull, and contrary use many of them will make of it, for as sundry of St. Pauls hearers, (Spider like,) wrested [Page] his Epistles, and other Scripture unto their own destruction, 2 Pet. 3. 15. 16. So these being of a serpentine nature, (a [...]d Satan by his policie working upon their depraved judgements, and corrupt hearts,) when they hea [...]e of the slips and falls of these holy men▪ will [...]o [...]thwi [...]h deco [...]kt the mercy of God into poyson, and appl [...] them as presi [...]ents for imitation: yea as warrants for their continuing in their evill courses. For al [...]hough evill was never made to bee imitated, but goodnesse: yet they will follow them in what they did amisse, imitate none of their vertues, nor once take notice of their repentance. And although God never intended one tittle of his word for a temptation, yet what is recorded therein, of the Saints falls, and his unspeakable mercy▪ in pardoning the foulest sins, hath proved by accident the losse of many thousan [...] soules,

But let such know, that there cannot be a more grosse, and sottish delusion, for what indeed is an argument of [...]eare, they make an argument of presumption in sinning: and what they hope shall excuse them, doth but more properly condemn them, because they had that warning before them.

What Pilote that were in his right wits▪ when he seeth Seamarkes, purposely set to give warning of Rocks, Sands & Shelves where on others have made shipwrack, will take occasion therby to run his Ship upon them: So what wise man, that tenders the safety of his owne soule, when he heareth these examples, which are recorded for our warning wil [...] not make them as so many monitors to warne him to take [...]eed. For if they being so godly, had their slips and falls, let him that thinketh he stands, take heed least [...]e fall.

[Page] Nor will any that have grace, make their sinnes, and the mercy of God in pardoning them, any incouragement to goe on more securely in a sinfull course, but rather a caveat, aud a spurr, to worke out their salvations with fear and trembling, as the Apostle exhorts. Phil. 2. 12. And whosoever doth otherwise, is like wth that foolish builder, Lu. 14 28. to 31. to come short of his reckoning. For their falls are written to raise us up when we are downe, nor to cast us downe when we are up: And appointed for our consolation afterward, not for one presumption before. They sinned that thou mightest not presume, they were pardoned that thou mightest not dispair.

Sect. 28.

Besides there is a mighty difference, between the same sinnes in thee, and in them whom thou so uncharitably censurest: Namely between entertaining an evill once and often, between falling into sinne, and wallowing in it like a filthy swine, or continuing therein a long time. Between an action and an occupation: between sins of infirmity, and the common practice of sinne: Betweene that which we strive against and grieve for, and that wherein our whole delight is. Between hating what we doe, and our selves for doing it, together with griefe and sorrow afterward: And being glad of it, reioycing in it, boasting of it, yea pleading for it: and applauding our selves for our wickednesse. Between sin prevailing as a Tyrant, and sinne raining as a lawfull Soveraigne. Against the intention, and with full resolution. Between being hunted by sinne and Satan, untill we be overborne by the violence, and strength of his temptations, and our owne corruptions; and so led captive [Page] against our wils and besides our purpose, and contrary to our resolution: and yeelding full consent, yea hunting after sinne, and the occasions thereof: Yea, drawing sinne unto us as with cart-ropes, and committing it even with greedinesse. Between being better, and more carefull afterward, as Peter after his deniall and being hardned through the custome of sinne, growing worse and worse; because iudgement is deferred and thou hast hitherto scaped punishment. Between yeelding to one sinne, and entertaining all that offer themselves: So adding sinne unto sin, and heaping up wrath against the day of wrath. Between being surprised on the suddaine, when Satan hath us at some extraordinary advantage of time, place, company, &c. and committing it upon deliberation, advisedly, and of set purpose: Yea studdying, plotting, and devising how to make others joyne with us in the same sin. Between rising up againe by true and unfained repentance, being sensible of our owne weaknesse▪ bewailing the same, carefully looking to our feet, striving to [...]un [...] more swiftly in the way of righteousnesse, flying [...] to God by fervent prayer, desiring the assistance of his spirit whereby we may be able to mortefie our flesh, and the corruptions thereof, never resting untill we have throughly washed our poluted soules, with the blood of Christ applyed unto us by a lively faith: and willfull impenitencie, joyned with hardnes of heart: Even blessing thy selfe in thine owne heart, saying J shall have peace although J walke according to the stubbornenesse of mine owne heart. Yea the difference is such, that the Holy Ghost in favour of the sinceere and upright: will not vouchsafe to the one the name of sin. As see 1 John 3. 9. Who so is borne of God sinneth not, [Page] (that is with full consent of will) and what saith the Law it selfe? If violence be offered to a virgin, if she cry [...]ut shee shall not dye: but if she cry not out she shall be punished with death. Deut▪ 22. 25. 26. 27.

Sect. 29.

Which being so, may make thee of another mind: that is to thinke much better of them whom thou condemnest, and far worse of thy selfe, 1. Better of them, for no mortall creature can be so vigilant, or Argus eyed: but sometimes he may be surprised by an enemie. Sometimes grace is asleep in the holiest, and wariest breasts, while they are miscaried by their passions to their cost. To be alwaies, and unchangeably good: is proper only to the glorified spirits in Heaven. For in the Church militant here below a man may be a good Archer, though he doe not alwayes hit the marke. Yea, it hath ever been held, that a few times hitting, countervailes often times missing.

2. Worse of thy selfe. For have they committed such and such sinnes, and so broken their promise and vow made unto God in baptisme? It was full sore against their wils, but thou never hadst the least desire to performe thine: Yea, it hath ever been thy whole delight to breake the same. And certainly he is an honester man, that owing a great sum of money and promising payment thereof, payes what he is able though he fall never so short of it: then he who owing the like sum, & making the like promise, is so far from paying what he should▪ that he squanders away what he hath, and never intends to pay a farthing.

Are their sins in them, great sinnes, as great in [Page] them as in thee, what then? There is sinne in the regenerate, there is nothing but sinne in the unregenerate. Even the Spouse in the Caticles justly complaines of her blacknesse, yet she is faire among other women. Cant. 5. Though the Publican was not simply, and sufficienrly justified: yet he was rather justified then the Pharisee. Our good actions cannot iustifie us, because in them the flesh lusteth against the spirit: Nor yet can our ill actions condemne us, because in them the spirit lusteth against the flesh.

Wee are all bound to keep the Law, and might have kept it perfectly had it not been our own fault. But since the Fall we cannot keep one tittle of it: so sinne we mu [...]t of necessity, and the wages of every sin is death by that law: yet no necessity of dying the death, except we love death more then life. For God in his infinite wisedome and goodnesse, hath not only found out a way to satisfie his justice, and the law▪ but given his only begotten sonne to dye for us, and to redeeme us, that whosoever beleeveth in him should not perish but have everlasting life. Iohn 3. 16. A mercy offered and a way found out: that may astonish all the sons of men on earth, and Angels in Heaven.

But are we beleevers or unbeleevers? this is the maine of all: for

First, God esteemes of faith above all other graces, deeds, or acts of ours; John 6. 28. 29.

Secondly, If we are beleevers, we have Chri [...]t for our sur ety, and he hath redeemed and delivered us from the rigor and curse of the Law, Gal. 3. 13. and 5. 1. Rom. 7. 6. and 10. 4. Neither are we any longer under the law but under grace. Rom 6. 14. and shall be iudged by the perfect law of liberty, Gal. 5▪ 1. James [Page] [...]. 25. Because Christ hath sufficiently satisfied his fathers justice, for all the sinnes of the faithfull: and paid our debt even to the utmost farthing, Isay 53. 4. 5. 2 Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25. 26 1 John 1. 7 9. Yea if we lay hold on him by a lively faith, our sins are his sinnes, and his righteousuesse our righteousnesse, Jer. 23. 6. Psal. 4. 1.

Not that we may sinne the more freely: for even to beleevers the Law is given, that grace may be required: and grace is given that the law may be fulfilled, by us evangelically, for us by Christ (whose righteousnesse is ours) perfectly. The Law is a glasse to shew us our spots, the Gospel a fountaine to wash them away. Wee looke upon the Law to keepe us from presumption, and upon the Gospel to keep us from dispaire.

True every sinne a beleever commits deserves damnation, but no sinne shall condemne but the lying and continuing in it. Secondly, so our failings be not willfull, though they be manyand great, yet they cannot hinder our interest in the promises of God. For God that worketh in us both the will and the worke: Will accept the will for the worke, and that which is wanting in us, Christ will supply with his owne righteousnesse. He respecteth not what we [...] can doe, so much as what we would do [...]: and that which we would performe and cannot, he esteemeeth as though it were performed.

Sect. 30.

Heare this all you that beleeve, and cry out Oh the depth! But let all unbeleevers (such as censure the Saints as before is shewed) hang downe their heads, and know to their sorrow: That except they become [Page] new creature [...], Christ shall profit them nothing▪ Gal. 5. 2. For being out of Christ they are bo [...]nd to ke [...]p the whole law. Gal. 5. 3. Or stand liable to suffer the penalty thereof for not keeping it. For though this be the condition of the New Covenant, Beleeve and thou shalt be saved: yet all that they have to trust unto is, Doe this and live, Rom. 10 5. And cursed is every man, that continueth not in all things which are written in the booke of the law to doe them. Gal. 3. 10. And I wish they would seriously thinke of it.

Indeed put yee off, concerning the former conversation the old man, which is corrupted through the decieveable l [...]sts, and be renewed in the spirit of your minds, and put on the new man, which after God is created in righteousnesse and true holynesse: Ephes. 4. 22. 23. 24. and then all the former promises, and priveledges will belong unto you▪ but not before. And so much to make thee wiser, now to make thee better.

Secondly, It may cause thee to sinke down with shame to consider, that thou hast taken incouragement from the sinnes of Gods people, to goe on more securely in thy evill courses. They sinned, and God pardoned their sinnes, not to make others presume to doe the like: but to keep others from presuming on their owne strength, or from dispairing in case they should through humaine frailty fall into the like.

Neither did God shew mercy to them, that himself might be more dishonored, but to gain therby more glory to himselfe. As for example, God could have sent Nathan sooner to David, and checked him in his first project of sinning: So had Bathsheba beene chast, Ʋriah alive, and himselfe guiltl esse of murther: [Page] But that almighty wisedome, knew how to win more glory by the permission, then by the prevention. By the permission of one sinne▪ to prevent milio [...]s; how many thousands had presumed on their owne strength, if such a Champion had not falne? How many thousand, had dispaired in the consideration of their owne misdeeds, and weakenesses: if such sinnes had not found remission? It is happie for all after times, that we have such presidents: so holy sinners, so sinfull penitents, there falls have taught us by whom to stand.

Sect. 31.

But to stop thy mouth (for I have little hope to convince thy iudgement) I would seriously know? Whether thou wilt conclude that Noah, Lot, Abraham, Jacob, Ioseph, Aaron, David, and Peter were all Hypocrites: which by consequence thou doest, if perceiving a man to fall once, or twice into some grosse sin, thou presently condemnest him for an Hypocrite. Yea herein thou dost closely maintaine those old and foule herisies of the Catherines, Pelagi [...]ns, Donatists, Novations, Carpocrations, Jovinians Adamites, the Bagadors in Almaine, Ebian, Giselburtus and their followers: who fondly held that Gods people were regenerate into a pure & Angelical estate: having their wills as free as Adam before his fall. Yea, that they were as innocent and as free from originall, and actuall sinne as Christ himselfe, (the opinion of our braine sicke Antinomi [...]ns, and Familists. Which proves thee a Puritan in thy iudgement, though in thy Practice thou art an Athiest. Whereas those whom thou callest Puritans, abominate all opinion of selfe purity and righteousnesse; as well [Page] knowing that nothing can be more ridiculous, nor repugnant to wholesome doctrine, the mercy of God, and a mans owne salvation. Wherefore thou shalt doe well, to be more sparing in thy censures, and more warie whom thou condemnest of hypocrisie.

And then being upon a sure ground, that thou hast light upon one that is so indeed, favour him not, but use him as sometimes Jnnes of Court men, doe a Cheat, or a Bayliffe, or worse if thou canst, for thou canst not use him worse then he deserves: For though Hypocrisie comes nearest to vertue, in her outward habit, and deporment: yet shee is the worst of vices. For as the best things corrupted are the worst, so dissembled piety, and fained sanctitie, is double iniquitie, and far worse then open impiety, as St. Austine speakes. And therefore Hypocrites, shall have a double portion of vengeance, the lowest and deepest place in Hell, as our Saviour intimates. Mat. 23. 14.

Thirdly, take heed that in calling another Hypocrite, thou condemnest not thy selfe: for so thou doest, if thou art guilty of the same crimes which thou layest to his charge, Rom. 2. 1. 3. And with what judgement thou iudgest, thou shalt be iudged, and with what measure thou meetest, it shall be measured to thee againe, Mat. 7. 2. Wherefore thou Hypocrite First cast out the beame out of thine owne eye, and then thou shalt see cleerly, to cast out the moate out of thy br [...] thers eye. Mat. 7. 5.

When thou seest thy brother slip, first reflect upon thy self, and say with Plato am not I such an one? or with Austen may not I doe the like? for he that [Page] will cast a stone at an offender, must be free himself: before Samuel doth charge Isra [...]l with their sinne, he clears his own innocency. 1 Sam. 12. And were it not strange, that the witch should tell the jugler hee hath a bad conscience. Or that the hypocrite should raile at the Player, or the Vsurer challenge the theefe. Or if so, will they not retort this answer, Physitian heale thy selfe▪ Luke 4. 23.

And so much touching the second mistake of these shallow brains, in judging their neighbours.

Sect. 32.

3. Thirdly, these rash spirits out of a blind and uncharitable pride, are so desparately censorious, that they will not only count their brother an hypocrite for infirmities; so resembling Jobs friends: but in case they observe some glorious professor, to f [...]ll into any notorious scandall, as David did into Adultry, and murther, or prove himselfe an hypocrite, by utterly falling away, as Demas, that turned back to the imbracing of this present world: instantly they conceive a hard opinion of all the rest: and are so forestalled with prejudice against the religious, that they resolve never to [...]ee religious so long as they live: for what say they? these are your professors, these your Puritans▪ that under a colour of religion, are so [...]alse in their words, and so unjust and unmercifull in their dealing, that whosoever puts any trust in them, is sure to be deceived▪ God blesse mee from their religion &c.

So that he does not only condemne the persons of all good men, for the faults of a few that are bad, [...]ut their religion too: wherein God himselfe, and [...]is word suffers.

[Page] 1. But O ye sottish sensuallists, are you so ignorant, as to thinke it any new thing? Hath it beene otherwise in any Age, or state of the Church? Was Paradice it selfe without a Serpent? When there was but four persons in the world that offered sacrifice, was not one of them a murtherous Cain? Of eight soules in the Arke, (a figure of the Church) was not one an impious Cham? Was the house of Ely, without Hophny, and Phineas sons of Belial? Was not Saul among the Prophets? And Judas among the Apostles? Were there not five foolish Virgins, aswell as five wise? Was there not one Guest at the Lords Table, who had not on his wedding garment? Is not the church compared in the scripture to a field of wheat mingled with Tares? To a draw net cast into the Sea, which gathereth of all kind of Fishes good and bad? &c. How then can it bee expected that the Visible Church now, should be without hypocrites in it? who pretend to worship God, when they intend no [...]hing lesse.

2. Againe, is it any more then the holy Ghost hath abundantly foretold, and forewarned us of? to the end we might not bee offended at the same. Gal. 2. 4. Matth 7 15. and 24. 24. 2 Cor. 11. 13. Rev. 2. 2. Rom. 16 18. Titus 1. 11. 1 Tim. 6. 3. 4. 5▪ Yea our saviour sheweth, that there should bee such hypocrites, and so many of them, that if it were possible, they should turne the very elect out of the way: as now they have done thee.

Sect. 33.

3. But admit the scriptures were silent herein: What is the Theefe, to the honest man? or what is the hypocrite to the true religion which he professeth? [Page] Because such a party hath offended, thou wilt slander his religion, and all that professe it. This argues that thou dost it in meer spight, and malice against God, against the children of God, and against religion it self, to make it loathed and abandoned: even as those hardned Jews did, who spake evil of the way of truth before the multitude, to the end they should not receive the doctrine which Paul preached. Act. 19. 9.

Or if it be not so, then where as now thou resemblest Orchanus, (who caused his daughter to bee buried alive, because Apollo had ravished her) hence forward thou wilt cast the reflex of thy malice, upon those few only who are indeed hypocrites, and not upon righteous men with him: who hate his conditions honestly, as much as thou dost him maliciously. Upon such a mans person, and not upon his profession: for it is not because they are religious, but because they are not religious enough, that men play the hypocrites. Their profession, and purity, is not the cause of their wickednesse; but their wickednesse the cause of such their counterfeiting profession: For the more deformed any act is, the fairer vizard it still seeketh, and the worse any thing is, the better shew it desires to make.

It is a usuall thing for Rebels, to make their Proclamations in the name of the King: And for Pirates when they intend to robbe Marchants, to hang out the flags of other nations, both to scandall them, and conceale themselves.

The Infidels in the Primitive Church, would raise mutinies, and up▪roares, and then, Father them upon the Christians. The Powder Traitors decreed to blow up the State, and then lay it upon the Puritans, [Page] And good reason have they so to Cloake their Villany: for hereby the thief passes unsuspected, while the honest man is hanged in his steed. For the Divel so blinds wicked men, that if an Atheist can but steal Christs livery from one of his servants, and take a purse in it: they will raise Hue and Cry, to attach all that wear the same Cloath; without any knowledge of the person that weares it, Yea, so far as they dare: their tongues shall be open, against the master, whose livery it is.

But how just and equall this is, let any wise man determine. Thou hast heard of, or seene some Wolf, put on sheeps cloathing, to the end he might do the more mischiefe: therefore thou wilt ever after judge all sheep to be wolves. What can bee more sottish, and unjust? for to reason thus; such and such a professor of religion is naught, therefore all professors are so, is all one, as if thou shouldest say such and such a Gentleman hath the pox, therefore all Gentlemen have it.

Yea thou maist as well, and as justly condemne all societies and callings; as all the whole quire of Angels, because Lucifer was an Angel. The whole fellowship of the Prophets, because Balaam was a Prophet. The whole company of the Apostles, because Judas was an Apostle. All Philips converts, because there was one Simon Magus among them. All the Christians in the Primitive Church, because there was one Nicholas an heritick of them. Then which, nothing could be more ridiculous, or divelish.

Will any wise man condemne the Protestant religion, because there are divers Drunkards, Theeves, and murtherers, who professe themselves Protestants? [Page] Will any judicious person condemne the Art of Physick, because some Mountebancks will needs practise it, Or the Art of Navigation, because some that professe it have made shipwrack? Wil any man that is in his right sences, conclude a great heap of Gold and Silver, to be base mettle, and counterfair come; because he finds one bad peece in it? Or cast away a Ba [...]ne full of good Graine, because 'tis mingled with some offall? I think not.

Why wilt thou then bee so devilish, as to force a Rape on vertue, and adulterate the chast bosome, of spotlesse simplicity, and sincerity: in calling all professors of religion, and practizers of piety hypocrites, and puritanes: because thou hearest of some few that are so.

Sect. 34.

4. But to come nearer, in shewing thee thy folly, and madnesse: suppose other men should be of thy wicked mind, and so fore stall themselves with prejudice as thou doest. What would become of religion and piety? Or if this had been their argument in former times, how many should have stumbled, and fal [...]e off from the true religion: When David fell into his Adultery and murther. How many at Christianty, when Judas one of Christs Apostles, play'd the Theefe, betrayed his master, and hang'd himselfe: the Gospel being then but a planting. How many at Peters denying, and forswearing his Master? And so at the like in every age of the Church? Would not the issue be this, God and reigion should bee utterly forsaken, and the whole World become subjects to Satan, and Citizens of Hell.

Wherefore while thou hast time, take heed, and [Page] know that the Divel first puts out wicked mens eyes, and then layes blocks in their way, to make them stumble and fall: that so they may dash themselves in peeces.

Or rather, God himselfe in justice, suffers these scandals to be given, or these stumbling blocks to be laid: that thou, (and such others as thou art) mayst stumble at them, to thy destruction, and break thy soules neck, as 'tis Ezek. 3. 20. For when God seeth that nothing will better men, but to Hell they will goe; and damned they will be, let his ministers and people, mercies, and judgements do what they can: he enters into a resolution to make sure work with them: as If the Lord should speake on this m [...]nner; I have giventh m my word and Gospel, it hath been preached among them plenti [...]ully, and powerfully; I have sent my ministers, whom I made fishers of men: with their nets, and baits to catch them; but by no meanes will they be taken in their nets, or bite at their baits, or be caught by their hookes. Neither will they be drawn to Heaven by the holy examples of my saints, and servants. For notwithstanding all meanes, they have beene no whit better, but rather the worse; more stubborne, more rebe [...]lious, more malicious: wherefore now. I will lay a stumbling block before them; I will suffer some noted professor of religion, to fall into some grosse scandalous sinne; and that scandall of his, will prove such a stumbling block, trap, or gin, (for so the word scandall imp [...]ies in the Originall) that they shall greedily, and eagerly run upon it, and be snared, and held fast for ever getting out againe. For which see sundry [Page] Book cases as 1 Kings 22. 20. 21. 22. Matth. 18. 7. 2. Pet. 2. 12. Isay. 8. 14. 15.

Nay who knowes, but such a professor at whose life thou stumblest, may be tempted by Satan, and suffered by God to fall; rather for the ruine of thy soule, and others of thy condition, then his owne. As when the wrath of the Lord was kindled against Israel, he moved David to number the people. 2 Sam. 24. 1. And Satan provoked him thereunto 1. Chron. 21. 1. more to take vengeance of the people, (of whom seventie thonsand died by the plague) then of the King himselfe. God may suffer one whom hee deatly loves, to fall into some foule sinne, for his greater benefit: to make him more humble, and wary afterward. It was Peters case: whereas thou art hardned by his fall, and made to protest against thine owne conversion.

Bur admit this be not altogether thy case, yet it is a manifest signe, that thou art for the present an hypocrite, and one of Gods enemies. As who but Gods enemies stumbled at Davids fal, because thou hast made the enemies of God to blaspheme, saith the Prophet Nathan. 2 Sam. 12. 14. And indeed all that are friends to God and religion, will be sorry, and grieve when such offences are given.

Again hadst thou any grace in thine heart, and wert not blinded by Satan: thou wouldest pick good out of their evil practises: these offences would make thee the more strive, and pray for grace, that thou mayest be able to stand though others fall. What saith David? They have destroyed thy Law, therefore love I thy Commandements above Gold, yea, above most fine Gold, therefore I esteeme all thy precepts most just, [Page] and hate every false way. Psal. 119. 126. 127. 128. Other mens apostacy, could not make him forsake his God, and abandon his religion. Nor will any but hypocrites, be discouraged, and beaten off by others falling.

Sect. 35.

4. Fourthly, these envyous Cains will judge men hypocrites for some disaster, or affliction that befals them. Job 13. and 20. 5. Resembling those sottish Barbarians Act. 28. 3. 4. Who seeing the Viper on Pauls hand, said no doubt but this man is a murtherer▪ whom though hee have escaped the sea, yet vengeance suffereth him not to live. Where note by the way their constancy, and soliddity: before this accident fell out Paul was a God, now he is cursed of God. When sensuall men passe their vardits upon the godly, they are alwaies in extreames.

It is incident to Nature to be superstitious, and superstition for the most part judges of the Goodnesse of the action, by the Goodnesse of the successe; the cause by the effect: whereas contrarily they should judge of the goodnesse of the successe, by the goodnesse of the action, or the intention of that good: tho effect by the cause.

Againe if they but heare of one that is troubled in mind for his sinnes (as commonly all are at their first conversion) O then they are greater sinners then other men: they have done or committed some strange thing, and God hath found them out. Not being wise enough to consider, that God usually workes joy out of feare, light out of darkenesse and brings us to the kingdome of Heaven, by the gates of Hell. For as when the wicked cry peace peace, Heaven [Page] Heaven, hell and perdition are at hand: So when these in their distresse of mind cr [...] Hell Hell, damnation damnation: Heaven and salvation are at hand. And I wish our confident ones would take notice, that they who never doubted of their salvation, their salvation is much to be doubted of. And that Satan hath none so sure, as those whom he never yet asaulted. For as while Iacob continued under Laban [...] tyrannie, and would be made his drudge all was well: but when once he begins to flie, he makes after him with all his might: So the Divell, when any one parts from him to Christ, then he is as a Beare robbed of his whelps: and never does he more torment those whom he does possesse, then when he knoweth that he must depart. But let such dunces (as doubt whether all outward, and inward afflictions happen not alike to all: aswell to the just as to the wicked, to the good and pure, as to the poluted: to him that sweareth as to him that feareth an oath) to cleere their sight, read Luke 13. 1. to 6. Eccles. 9. 1. 2.

Sect. 36.

5. Fiftly, sometimes for want of other exceptions, they will censure us for some bodily blemish, or naturall defect which rather reflects upon the Creator, then the Creature. Wherein they imitate those ill taught Children, 2 Kings 2. 23. who having learnt it from their parents, twitted Elisha with his bald head: forgettiug how God had crowned that head with vertue and honour. Or Peninnah, who continually upbraided Hannah with her barrennesse especially when she went up to the house of the Lord, that so she might both vex her spirit, and hinder her devotion. A small fault you will grant, God having [Page] made her barren for his own glory, and her greater good. 1 Sam. 1. 6. 7.

6. Sixtly, They will judge the godly Puritanes, meaning Hypocrites: for things indifferent (I call them indifferent, because they call them so.) As if they use a different posture to them, doe sit at the Lords table: or a different gesture, as in case they will not bow to the Altar: or be uncovered at the name of Jesus: or a different Vesture, put not on a white Surplice: or differ from their customes, omit to crosse the forehead in baptisme: to observe an Holy day especially Christmas day as strictly, or more solemnly then the Sabbath, or Lords day; though God hath said, Six dayes shalt thou labour, and doe all thy w [...]rke: But th [...] seventh day i [...] the Sabbath of the Lord thy God, in it thou shalt doe no worke, Exod. 20. 9. to 12. And many the like Ceremonies, and Superstitious customes. Which not to observe is a great quarrell: Though our Saviours words are▪ In vaine doe they worship me teaching for doctrines the comm [...]ndemrnts ef men. Mat. 15. 9.

Yea▪ when one to save a yeares time and labour, in reducing the Bible to heads or common places: devided every verse in it, as made best for his purpose: a Malignant Scoller hearing of it, told him that he was the wickedest man that every lived, and that if there were one place in hell deeper then other it should be his portion.

You will thinke it a strange censure, from a Master of Arts, But the Apostle tells you, that as naturall men doe not like to retaine God in their knowledge, so God gives them over to a reprobate mind: And because when they knew God, they did not glorifie him as God, neither were thankefull, they became vaine in their imaginations▪[Page]and their foolish hearts were so darkened? that professing themselves to be wise, they became fooles, Rom. 1. 21. 22. 28.

But how like the Pharisees are these men (though poore soules they think themselves of all men, freest from being of there sect) who condemned our Saviour for using the company of sinners, though it were to convert and save them. And his Disciples for plucking a few eares of corne, though to asswage their hunger. And the Palsie mans carrying of his bed upon the Sabbath, though it made much for the glory of God, and edification of others.

I might likewise add to these; other cases of like nature, and wherein they resemble the Pharisees, that censured Christ and his Apostles, for not washing▪ their hands as oft as they did eate bread. Mat. 15. 2. And Martha, who censured Mary for not helping her at the feast where her Saviour was a guest: whose answer in Maryes defence may informe all rash censurers: that neither in things lawfull, or indifferent, are others bound to our examples: for as Mary did not censure Martha, for her rising from Christs feet to prepare meat to feed his body, so neither should Martha have censured Mary, for sitting at Christ feet to feed her soule. But I must passe over many things, for you can hardly name that indifferent thing, which they will not censure in a holy man. He cannot in his discourse use either a Hyperbole, or a poeticall fiction, or a Parable, or an Ironiah, or a harmelesse Jest, but he is a most monstrous Lyar. Yea, if he use but a simillitude for ornament, or illustration sake, borrowed from nature or history: they will say he affirmes the matter thereof positively to [Page] be true. If they would sound him in any matter of consequence, as (Saul by his servants did David,) he cannot answer warily, be it never so truly; but they will say he equivocates.

Sect. 37.

7. Seventhly, (rather then not censure the religious) they will accuse them for their vertues, As how common and familiar is it with them to judge our religion puritanisme, our conscience of sinne Hypocrisie, our profession dissimmulation, our prudence policie, our zeale of Gods glory to be pride and contention, out obedience to Gods lawes rebellion to Princes, &c. Yea, what can we doe, or leave undone but they will strangely censure us.

First, what evill can we refuse to doe, if we refuse to sweare as they doe, then we make great conscience of swearing but none of lying, therefore are not to be beleeved. They beleeve not others without an oath, because they know how little themselves are worthy of beelefe, and others beleeve not them with an oath, because they are already perjured in breaking their first vow, for if we breake our faith with God, how should men trust us?

Againe, If a man be carefull of his society, they will tax and floute him with stand farther off, for J am holyer then thou. They call piety pride for not going with them to the Taverne, as indeed there is no goodnesse in man, but such will ascribe it to vaine glory: even the beastly Sodemites, thought Lot a proude and emperious fellow, because he was not of their straine, Gen. 19 9.

Againe, if a mans conscience be tender, and hee makes scruple of small matters: then he is more nice [Page] then wise: yea he is an Hypocrite that straines at a Gnat, and swallowes a Camel, that stumbles at strawes, and leaps over blocks.

But if you marke it, they are miserably mistaken, for to themselves only (who make no difference between Gods lawes, and mens traditions) is all this applyable. As who are they that both passe this censure and best deserve it? but the carnall and superstitious; who honour the Prelates, more then they honour God: and stand more upon their Ecclesiasticall Cannons, then his divine Commands, and fear more their high Commission, then they feare Hell.

Apparant hypocrites, that look to small things as the Crosse, surplice, Holy dayes &c. Which are but the commandments of men, and overlook the great things of Gods law; as the Sabbath, the second commandement, the due administration of the word and Sacraments &c.

Yea, where have you a Protestant at large? Or a Malignant to religion: that is not a meere formalist? Very Zealous for discipline, and as Zealesse for sound doctrine: All for Ceremony and circumstance, nothing for substance. Yea, the very summe of such mens religion is, either to be verball and superficiall only: as what is their religion? To say their creed is all their faith: To pay what they must needs all their equity: to give faire words, and some times a farthing to a begger, all their bountie: to take their owne, all their mercy: to carry a formall profession, all their piety: to cry God mercy, all their penitence: to come to Church, and observe the ceremonies, all their conscience. For heare they never so many Sermons, they can go as merryly away with all kind of [Page] prophanes at their heeles: as Horses with an empty Coach.

Or secondly, In their obedience to bee altogether partiall: making conscience of great matters, with neglect of lesser duties: Or scrupling small matters, with neglect of the main. As

First, How many whose consciences will not suffer them to rob by the high way, or break upa mans house in the night (no such monstrous Camels they dare not swallow) but in buying and [...]elling to overreach a neighbour a shilling or two, a penny or two, their throats are not so narrow, but these Gnats will goe downe easily enough.

How many scorne to beare false witnesse in an open Court of justice? to be guilty of Pillory, perjury, &c. Yea these be foule things, but to mince the matter, and swear partially for a friend: concealing part of that truth which they are bound to utter: Or so much as might clear the accused: which by consequence makes them guilty of perjury, this they think nothing.

Yea, if the case be their owne, they can afford to deliver flat untruths: as out of my small experience of the consciences of your Civil honest men and women: I have known no lesse then ten forswear themselves point blanke in divers particulars▪ when examined in Chancery, and other Courts.

Yea, they think it no small wisdome, rather to trust God with their soules: then men with their estates. the answer of one marchant, that was wiser then my selfe by many thousand pounds.

I deny not but many of them, are very punctuall in keeping their words: yea have but their bare promise, [Page] you may as much build upon it as upon my Lord Majors Band▪ much more are their oaths to be taken: And yet they make no more conscience of sinne, as it is sinne: then Herod did of breaking his promise touching Iohn Baptists head.

Sect. 38.

Secondly, how common is it with them to straine and [...]umble at small sins, and passe over great ones? like Saul, who made great conscience of eating the flesh of Sh [...]p, and Oxen with the blood: but none at all of sucking and shedding the blood of fourescore and five of the Lords Priests. Or Herod, who much scrupled the breaking of an unlawfull oath: but never stood upon cutting a holy Prophets throat. Or lastly those hypocrites the Scribes and Pharisees: who were very punctuall in tything of mint, and annis, and cummin: but neglected the weightier matters of the Law, as judgement, and mercy, and fidelity without any trouble to their consciences.

As for instance, They will plead much for order and decency, when none live more disorderly: pretended lovers of peace they are, but profest haters of truth: not to be uncovered at the Name of Iesus, they hold worse then to sweare by the Name of God. They are more severe against the breach of a holy day (especially Christmas day) then of the Sabbath. They make great conscience of keepeing holy dayes, but none of keeping those dayes holy. Yea, they will commit more uncleannesse, and be drunk oftner upon such dayes, then any in the Calender except the Lords day. You cannot hyre them to eat flesh upon a Good Fryday, nor to abstain from Adultery upon another day. The precept for keeping of Lent, they [Page] more strictly observe: then any in the Decalogue. But how? They fast from flesh, but feed upon more delicious and provoking meats: Or if they abstaine from all meat (thereby to merit) they fast not from one sinne the more. Yea, your Gallants (who esteem the truth of religion, a disparagement to their greatnesse, and are almost ashamed to say grace to their meat) so affect a forme of Religion: that going all the yeare besides in Scarlet: yet will for the holy time of Lent put on a black out side, though their soules remain crimson. In all which they resemble the Papists, who forbear allowed Matrimony, and admit forbidden Adultery: Yea, while they vow contenency, they resolve to deflower Verginity. Neither should it be better here, then it is at Rome, (where the Iewes, enemies to the Name of Christ, doe live in peace; but the faithfull Christians are burned. And where, in time of Lent, the Shambles are shut; and the Stues are open) might these formall hypocrites have their wills.

And therefore these are the men that straine at a Gnat, and swallow a Camel. Matth. 23, 24. And not the religious, who both in small and great matters, walke according to rule: And have great and weighty reasons for their making scruple of the light [...]est, and smalest sinnes. As

Sect. 39.

First, Be the sinne never so small, yet God hath forbidden it, and Christ suffered for it as well as the greatest. An evil thought, or a vain word, can no more be justified then a wicked action. The Law is spirituall, and binds the heart from affecting, no lesse then the hand from acting. Yea, it injoines us to shun [Page] the very occasions, or least appearances, or first motions of sinne: aswell as actuall sinne it selfe. Besides the committing of the least single sinne, is the breach of the whole Law: Ja: 2. 10. and an offence to that God, who is almighty, in power, and infinite in love: which is ground sufficient to any that truly fear God: who doe not so much scan the weight of the thing, as the authority and goodnesse of the commander.

And certainly if the smallest curse of God, be too great to suffer: the smallest sinne against God, is too great to doe. Neither can it stand with repentance, to favour our selves in any one sinne, though never so small: for sound repentance turnes the back upon all sinnes. And saith unto God, as once Ruth to Naomi, Ruth 3. All that thou biddest me, I will do, be it great or small in the worlds account.

Now God commands us (and I pray mark it) to be pure, 1 Tim, 5. keep thy self pure saith St. Paul to Timothy vers, 22. And blessed are the pure in heart, for they shall see God. Matth. 5. 8. which implies No purity, no blessednes. And likewise to be holy, yea shall be a holy people unto me saith God. Exod. 22. 31. and without holines no man shall see the Lord. Heb. 12, 14. Yea we are commanded to be holy in all manner of conversation; even as Christ was holy. 1 Pet. 15. And Paul writing to the converted Corinths, useth these words: The Temple of God is holy, which Temple ye are. 1 Cor. 3. 17, And again, Seeing we have these premises dearely beloved, let us cleanse our selves from all filthinesse of the flesh and spirit: and grow up unto full holines in the fear of God. 2 Cor. 7. 1.

Thirdly, We are commanded to bee perfect, and [Page] that as God is perfect: yee shall be perfect as your Father which is in heaven is perfect, saith our saviour. Matth. 5. 48. And St. Peter, Beloved, be diligent, that ye may be found of him in peace, without spot, and blamelesse: 2 Pet. 3. 14. with many the like. And how can wee indeavour a [...]ter, or indeed desire this holines, purity, and perfection in the least, if we make not conscience of al sin, and of every duty? yet thou like a wicked, and prophane wretch as thou art: dost jeere and scoffe at those, that make conscience of small sins, and are scrupulous of doing what thou dost, and wouldst have them to doe. But little dost thou know or consider who sets thee on work: and what this thy flouting at purity and holinesse will one day cost thee; In the mean time know, that such have no good consciences, who dare gratifie Satan in committing the least sin, or neglect God in the smallest precept.

I grant there is a first, and a second: a great, and another commandement. Matth 22. 38. 39. But that second or other, is like unto it. vers. 39. Therefore sacrifice, must not turne mercy out of doors, as Sarah did Hagar: Nor the flame of zeal, consume the moisture of [...]harity, as the fire from heaven dranke up the water put to Eliahs sacrifice. But our Saviours rule, is both plaine, and home to the point in hand: these things ought ye to have done (speaking of the greater matters of the law) and not to have left the other undone: viz. the smaller matters, as tything of mint, and annyse, and cummyn. Matth. 23. verse 23▪ But,

Sect. 40.

Secondly, Gods people make conscience of the least sinne, because small sins, like little wedges make [Page] way unto greater: or as little theeves being let in at a window, will set open large doors, for greater theeves to come in at. Yea from very small evils, not let at the beginning: spring oftentimes great and mighty mischiefes; as for example, pilfering a few plums to please the pallat, makes way for a lye, a lye makes way for an oath, and an oath having past both undiscovered and unpunished, makes way for downright perjury. And so in other cases, asw ho would have thought that Davids wanton look, should have begot murther, which (together with his adultery) would have been prevented, had he but with Job, made a covenant with his eyes. Whereas admit the serpents head, his body will ask no leave. Yea if the tempter but gets in his claw, by our willing toleration and continuance of one lust: it shall be hard but he will thereby procure room for greater evils to enter. Neither can thy soul or mine be in safety, without a resolute defiance of every sin: for yeeld to one, and ye invite many; relieve one, and all the rest will croud in for almes.

Neither is it any praise to be sparing of a vicious delight, for the very last is deadly: the least sinne serving in some measure, to harden our hearts, defile our consciences, and blind our minds, aswell as greater▪

Sect. 41.

Thirdly, They scruple whatsoever is sinfull: because no sin can be light or small in him, whom God hath so much obliged & honoured, as of a bondslave to Satan, and firebrand of hell; to adopt him his son, and assure him of an immortall kingdom: for such know, that sin is Gods mortall enemy: whence he argues thus; The great and holy God will not disgest, [Page] that any shall make leagues of amity with the meanest of his enemies: much lesse that his owne endeered child, for whom he hath done so much, should make the temple of the holy Ghost, an habitation for that guest he hates so deadly. And the holines of the person, adds much to the unholin [...]s of the act. Eminency of profession, doubles both the offence, and the judgement. As how hainously did the Lord take, that seeming small sin in Hezekiah: when he did but shew the Babilonish Ambassadors all his treasures, and what punishment did he threaten for the same: which was accordingly accomplished: 2 Kings 20. 15. 17. 18. What sin would a man think could be smaller then that of the Prophet? when he but turned into the other Prophets house to eate bread: being hungry, and also presuming that he had a warrant from God so to do. 1 Kings 13. yet he lost his life for it. And we see how Vzza, for onely putting his hand to the Arke to stay it, when the oxen did shake it, a small sin will a carnall heart say; And yet the Lord for this small sinne, in great wroth smore him that he dyed in the same place. 2 Sam. 6. 7. The Philistims handled it far more rudely, and irreverently: and yet most of them escaped with far lesse punishment, if any at all. 1 Sam. 5. 1. 2, Yea, read we not of more then fifty thousand Bethshemites, stroke dead in the place? For only looking into the Ark. 1 Sam. 6. 19. to teach us, that no sin is light or small so long as it is forbidden.

The Church is to God, as a House, a Garden, a Spouse: And wee know that men who will abide durt in the streets, will not endure it in their Houses: they that will suffer weeds in the field, will not permit [Page] them in their Gardens: men that can beare with wanton carriages in a Strumpet; will not endure an unchast looke in their Spouse: No marvell then, if God will not endure small sinnes in his beloved: and deale more severely with them then with others▪ Therefore it behoves all that have an interest in him, to be carefull what they doe: and not to offend him willfully, by the least provocation. But

Sect. 42.

Fourthly, They make conscience of small sinnes; because the wages of sinne (be it small or great) is death. Rom 6. 23.

Nor is any sin small, but comparatively, Luke 11. 42. That distinction which the Papists use, of mortall, and veniall sinnes: never tooke its ground from Gods word. Or admit the act bee small, yet the Cercomstances may make it deadly. And by how much easier the Law, by so much sorer the punishment, for breaking that Law. Quo levius mandatum, eo gravius delictum: saith Austine. In difficult precepts; the obedience is more acceptable: but in light commands, the omission is more Damnable: saith Barnard.

We may say of this or that sinne, as Lot of Zoar, is it not a little one? Or as Ananias might have said of his sinne, I did it but once: but that one little sin, be it what it will: will everlastingly damn us, if wee sue not out a pardon for it, in the blood of Christ.

Besides, how were the Angels in Heaven punished for one fault? Adam for one Apple: Moses for one unbeleefe? Ely for his indulgence only? Ananias sold a possession for the Churches releefe: he only told a lye, nimed a little, he thought the Holy Ghost had [Page] no need of it, or could not misse it: but that lye that little cost him deare.

Alasse one flaw in a Diamond, takes away the lustre and the price. One peece of Ward Land, makes the Heir lyable to the King. And one sin will keepe possession for Sathan as well as twenty.

2 What is a Mountain of Earth, but an acumulation of many little dusts? Or what is a Flood, but a concurrence of many little drops; One haire doth not hang a man, many haires twisted together will▪ even our lusts, are able to serve us like Absalom, and halter us at the next bough. Many threds make a Cord: many Cordes a Cable: and Cables hold huge Vessels.

If actuall sinne be a sword, every little lust is a sharp thorne: And a little prick with a thorne neglected, may fester to an agangreen. A little Pinne, especially being poysoned; may prove mortall, as well as a great weapon. And what matters it, whether a man receive his death from a Pistol, or a great Ordnance? Yea, oftentimes, a wind that comes in at a crany, or [...]revice, or some narrow passage, doth a man more hurt then an open storme.

Sect. 43.

Fifthly, It hath beene ever Gods wont; by small precepts to proue mens dispositions: as hee proved Adam in the prohibited fruit: and the evill servant with one talent. Yea, had not the rest well improved their talents, they had been taken away instead of being doubled. But God first credits [...] with lesse things, as men prove vessels with water, before they trust them with Wine. And small precepts from God, are both as strong bands, and least things as [Page] great tryalls of a good conscience, as the greatest Obedience is as well tyed, and tryed: and disobedience as well punished in a little as in much.

Many think they may ly a little for advantage, or answer when told of it; Oh this is a very sm [...]ll matter: but the truth is these little ones, these small matters; are great evidences of evill, and large consciences, For what saith our Saviour? He that is faithfull in that which is least, is faithfull also in much: and he that is unjust in the least, is unjust also in much, Luke 16. 10. As wee see in Judas, who beeing a theefe, and unfaithfull to Christ in the matter of money, proved also unfaithfull to him in the matter of Life it selfe.

The Centinell that will passe a Spye, dares betray the Host: Sampson might easily have considered so much in his Harlot; if lust had not bewitched him; Shee that will sell her body to mee; will as well sell mee to others, Shee will be false, if shee will bee a Strumpet.

To serve God in some things, lesse repugnant to our corrupt nature: and in other duties to be recusants, is a heteroclite, or a defective obedience. But the true Catholique hath a catholique care: and makes conscience of all that God commands. Totus, tota, totum. The whole man, the whole law, the whole time of his life as one wittily. He sets not the two tables at varience: both which, as they were of one quorry: so they looked equally to the law maker: as the two Cherubins to the mercy seat. Neither is he to bee trusted in any thing, that makes nota conscience of every thing.

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Sect. 44.

Sixtly. Another reason might be drawne from the Tempter: For as God so Satan also, First, tryes us by, or rather tempts us to commit small sinnes: that after he may prevaile for greater. That subtill Serpent, and Sophister: presents his alurements first by darting a temptation into our minds; after hee makes offer thereof by [...]ome instrument, to those cinque ports the sences: before the action, or execution will be condiscended unto. And by casting our water, feeling our pulse, and observing our disposition: he knowes where our infirmity lyes: and therefore corrupts our lust, to corrupt us. Nor were the Fens of Laerna, ever so dangerous: or that Monster Hydra to the inhabitants: the [...] this mother Concupiscence is to the government within us. For as out of the bowes of a tree, are taken wedges to cleave it in pieces: so intra nos est, quod contra nos est. Out of our owne lusts, Satan workes Engines to destroy us.

But the former reasons are sufficient, both to vindicate the accused, and to shame their accusers: Yea, to induce all that feare God, to feare any sinne that he forbids, be it never so small.

And indeed he is fouly to be suspected, that allowes himselfe in the least sinne: for he that will corrupt his conscience for a penny, what would he doe for a pound? he that will misreckon or tell a lye to save his purse, what would he doe if his life lay upon it? Certainly, he will never grapple with a Gyant, who is beaten by every Dwarfe: nor get ground of his stronger corruptions, that watcheth, and wrestleth not against the first, and weakest motions of sin.

Whence every gracious heart, is in some measure [Page] scrupilous like David: whose heart smote him, for cutting off Sauls coat, when Saul himselfe thought he merited, for not cutting his throat. And they that truly feare sinne, (meerly because it is sinne) resemble Marcus: who to save his life, would not give a poore halfe penny, towards the re edifying of an Jdolatrous Temple: saying it was as great wickednesse, to confer one halfe penny in case of impiety, as if a man should bestow the whole.

A good conscience, is a tender conscience: and a tender conscience, is like the apple of the eye: for as the least haire or dust grieves and offends that which the skinne of the eye-lid would not complaine of: So a good and tender conscience, is disquieted not only with beames, but motes, even such as the world accounts trifles. It straines not only at Camels, but Gnats also. As he that feares poyson, feares aswell a drop as a draught. Or in case any sinne hath been admitted by him through humane frailty: it shall neither roost, nor rest in his heart. As when any uncleane thing, be it the drop of a candle, hath falne by chance into a Butt of Spanish wine, it will never leave working, untill it be all out againe. Pure religion, and undefiled before God, Saith St. James, is to keep a mans selfe unspotted of the World. James 1. 27. It hates not only wallowing with the Sow in the myre, but is shie of very spots; And hates not only the flesh, but the garment: not the garment only, which is grosly besmeared: but even that which is but spotted with the flesh, as St. Jude notes Jude 23. And this you may commonly observe, there is a good likelihood of that man, which is any way scrupilous of his wayes: but he which makes no bones of his actions, is apparantly hopelesse.

[Page] Yea, there cannot be a greater, or more certaine evidence of our sinceritie (which is the life and soule of all grace) then the making conscience of small things: being joyned with an answerable care of greater matters, For this doth notably approve our obedience to be sound, and free from deceit. In greater matters if we should not stand out; all the world would cry shame of us: Yea, the Lawes of men might take hold of us, and here it would be hard to say, whether the love, or shame, or feare of men▪ whether the love of gaine, or glory, or the conscience of Gods commandement urged us: But in lesse matters wherein there is neither credit, nor profit, nor peace to be had or gained, but rather losse, hatred, and disgrace: for the world will rather cry shame of us if we doe stand out, and shew our selves singular, here it is evident that good conscience sets one worke, and that obedience to Gods word, carries the greatest stroak, and sway with us.

Sect. 45.

And to speake rightly, a good conscience, and sticking close to the word: is the only thing that raiseth their spleen: as it fared with Ananias the high Priest touching Paul. Acts 23. Who no sooner heard him speak of keeping a good conscience, & serving God, but he smote him on the mouth, vers. 1. 2. For had we consciences (like them) made of Cheverill, that would stretch every way: all their malice, and censuring would presently cease. And what is said by the Holy Ghost of Cains envy, we may as truly say of their censuring: Men of the world censure the religious, because their owne workes are evill, and their brothers [Page] good) 1 Iohn 3. 12. as you may observe from an hundred instances and examples aleadged, and to be aleadged in this conference.

Neither do they speak of us, as their hearts think: for the same men that call the conscionable Puritans▪ and hypocrites, and that hate them to the death: will upon better consideration, rather marry their daughter to such an one, then to another of their owne religion, rather make such an one their executor when they dy, then any of their own swearing companions. And when they ly sick, O pray for me: (As Pharoah to Moses, And Saul to David, and Simon Magus, to Simon Peter) you that I have so derided: rather then any of my scoffing companions. Nor can the most cauterized conscience deny, but he desires with Balaam, to have his last end like a beleevers, and his soul go where such a despised puritans soule goeth: rather then with any mans that hath lived so carelessely as himselfe, and scoff at others for being more conscionable.

But that a good conscience, may beare us out against all the crosse gales of their malicious censuring: take another evidence of sincerity to the former: which can never faile, namely, when wee are as conscientious alone, and in private, as if all the world saw us: and when we keep a narrower watch over our very thoughts, then any other can do of our actions: and no mans censure troubles us, more then our own.

And yet if we do not soe wee are very fooles: for we can do nothing without a million of witnesses; the Conscience being as a thousand witnesses and God as a thousand consciences.

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Sect. 46.

Ob. But Puritans are scrupulous not only in things forbidden but of things indifferent & not forbidden?

Answ. Not if they are so perswaded, and their consciences satisfied touching their indifferency: Neither are they so simple as naturall men; who think themselves as fast (if not faster) tyed by a cannon, as by a Commandment. As the foole thinks himselfe as fast bound with a rush, as with a Rope.

But when things are of a doubtfull, and questionable nature: they hold it good to take the surest side, and which draws neerest to probability: And without peradventure, it is good to forbeare the doing of that, which we are not sure is lawfull to bee done.

Many things are so questionable, that much may be said on either side: but if I choose that side on which I am sure I shall not sinne, I deserve to bee excused rather then censured. If I use them, it is possible I may sinne: it may bee they are not sinnefull, yet I am not so sure of it, that I shall not sinne if I use them, as I am sure I shall not sinne, nor break any of Gods commandments if I do not use them.

Even actions of indifferency, when once they are felt to trench upon the conscience: lay deepe obligations upon the soule, even whiles they are most sleighted by carnall hearts, there being no lesse difference in consciences, then stomacks: of which some will disgest the hardest meats, and turne over substances not in their nature edible; whiles others surfet of the lightest foode, and complain even of dainties.

Quest. Whatsoever is not of faith is sinne. Rom. 14▪ [...]3. A recusant in going to Church against his conscience, [Page] rather to satisfie the Law, then to sanctifie his soule; is guilty before God: because not done in faith: what is then to be done?

Answ. It is not enough that conscience must leade us, but truth must lead our consciences: there is no necessity of sinning.

Ob. How then is it said, Of two evills the lesse is to be chosen?

Answ. This is true in Penall evills, not in criminals, in corporall things, not in spirituall. There is no necessity, that should compell a man to sinne, he ought rather to dy.

Ob. But I have sworne to doe that, which is unlawfull to be done: so that I must either breake my Oath, or do worse, which is to sinne one way.

Answ. You sinned in making such an Oath, and are bound to bewaile and repent of it: but you shall not sinne in breaking that Oath. As David, in breaking of his vow concerning Nabal was not unjust▪ And if Herod had done so touching Iohn Baptist, hee had beene more righteous.

Yea, when any thing is granted generally, therein is implyed this exception (if it be not against right and justice:) Therefore Salomon brake his promise to his Mother touching Adonijah 1 Kings 2. 20. 23. And the wise men, their promise to Herod of returning Matth. 2. 9. 12. and that without the least crime.

Indeed if the Law written do cease, we must observe that which is allowed by the practice, and custome of the Godly, and religious: and if in any thing this shall be defective, then that which is neerest, and most agreeable to that: but if it may be drawn from [Page] the written word, either directly or by consequence▪ it is the more warrantable and satisfactory. Alwaies provided, that we expound scripture by scripture, which is the best and surest way of expounding,

But our scoffing adversaries, desire not so much satisfaction from us, as colourable pretences of exception against us: which makes them give out, that we scruple small matters, either out of pride and hypocrisie: or we are more tender then they, out of ignorance and simplycity. As I have heard every one in a religious family, condemned for fooles and shallow braines: because they would notly, nor dissemble but speak the naked truth. And no marvel; for first the wisdom of God, is foolishnes with the world as the wisdome of the World, is foolishnesse with God. 1 Cor. 1, 18. 23. and 2. 14. & 3. 19. second A Fool (that is the naturall man) is wiser in his owne conceit, then seven men that can render a reason. Proverb. 26. 16.

Neither is it strange, that they and the Godly so differ in judgement and practice: since they walke by rules, that are directly oppsite: for the naturall man either squares his life by other mens lives, without respect to Christs life: like some foolish Sexton▪ that sets his Clock by others Clocks▪ without ever looking to the Sun. Or else hee leaves the most safe, and unerring guide of Gods word, to follow the deceivable guide of his owne carnall reason: like an ignorant Pilot, that sailes without a Compasse, wherein his danger is as great, as otherwise his safety would be:

And so much touching evil omitted.

Sect. 47.

Secondly, what good thing can wee doe, without [Page] being censured by them. I wept, saith holy David, and my soule fasted: but that was to my reproach: I put on sack-cloth also, and I became a proverb unto them: Psal. 69. 10. 11. see more 1 Sam. 1. 7. 10. to 15. and 17. 28. Job. 4. 6. And when hee undertooke Golia, that he might bring honour to God, and take away the shame from Israel: it is only in the pride and malice of his heart. 1 Sam. 17, So if Mary anoint our saviours feet with the precious ointment: shee is accused of profusenes. If Daniel pray to his God, it is in contempt of authority, Dan. 6. If Christ cast out Divels, it is but through Belzebub the Prince of Divels. If his Apostles preach the Gospel, it is but a new Doctrine to pervert the people. If Paule preach not himself, nor in the inticing words of mans wisdom, he is but a babler. When Luther dealt against the Pope, by and by, they cry out, hee could not come to that preferment hee desired: which was the Prelats plea, when any Zealous Minister spake against Pluralities, superstitious Ceremonies, and other vices and abuses in the Clergie. Yea, though they lost their livings, it was but to augment their maintainance by lying in a Prison.

Thirdly, and lastly, you cannot admonish them of their swearing, drinking, sabbath breaking &c. without being called Puritane: which in their language is an hypocrite or disembler: yea worse, as being of a larger extent as I shall after shew: I grant most that use the Name, know not what it signifies; yea ask what themselves mean by it, they are not able to tell you.

And no marvell, they should take admonition the chief office of friendship so ill: for poore soules they [Page] think we take too much upon us: as Korah, and his company twitted Moses Numb. 16. 3. Neither know they how strictly God commands, and requires it, Levit. 19. 17. Heb. 3. 13. 2 Tim. 2. 25. Thes. 3. 13. Ezek. 3. 18▪ to 22. 2 Pet. 2. 7. 8. Whence, as the chief Priests answered Judas, What is that to us? so these prophane persons, will blaspheme God, tear Christ in peeces, and more then betray, even shed his innocent blood; digging into his side with oaths, and say when told of it, what is that to us? They might as well say, what is Christ to us? what is heaven to us, or what is salvation to us? For to us the one cannot be, without the other: we shall never inherit part of his glory in Heaven, if wee doe not take his glories part upon Earth. And with God it is much about one, whether we be a doer of evill, or no hinderer. For if we must not see our Neighbours Ox, nor his sheep go astray, or fal into a pit, but we must reduce him▪ and help him out of it. Deut. 22. 1▪ We are much more bound, to keep our neighobur himself from droping into the bottomlesse pit of hell. And what know we, but we may win our Brother, and so save his soul? Mat. 18. 15. like Eugenia who being the naturall daughter of Philippus: became spiritually the mother of her owne Father, and begat him a new to the grace of Christ, he being an Infidel before, as Eusebius notes. And no man but stands in need e of admonition: for graces like good hearbs, will not grow of themselves: where as vices like weeds need no sowing.

Or in case wee prevaile nothing, yet wee are discharged. 1 Cor. 5. 2. and hee who requires it at our hands, will returne the same into our owne bosomes Jsa. 49. 4. 5. Pro. 11. 18. and 25. 22. And yet we are [Page] blamed for so doing, and thought contentious. They may as well tell me, if it had been said to Adam▪ before he eat the forbidden fruit▪ to Iudas before hee betrayed his Master, to Jezabel before she plotted Naboths death, &c. Take heed what you do: that this had beene a [...] ill office, and that in following such councell, they should have had cause to repent themselves. But Oh the many and foolish misprisions, of carnall minds.

As how are they mistaken in their opinion of peace, (like Ahab, who thought Eliah a turbulent, troubler of all Israel: because he did as God commanded him, and would not flatter them in their sinnes, to their utter destruction) for true peace is, to have peace with God, War with their and ou [...] lusts, Rom. 5. 1. and 7. 22. 23. Where as they would have us, to be at peace, and in league with their sins: at war with God and our consciences.

Yea it no way deserves the name of peace, except we be at enmity with the serpent, and all his works of darknesse, Peace must be followed with holines, Hebrew. 12. 14. Wherefore Zachariah joyneth Faith, Peace and truth together: Zach. 8. 16. And St. Paul peace and righteousnesse, peace and edification, peace and joy in the holy Ghost, Rom. 14. 17. 19. &c. Yea, St. Pauls usuall stile in all his Epistles is, Grace and peace: as if onely where grace is, there peace is: as where the fire is, there heat is.

Sect. 48.

Againe, how extreamly will they condemne that preaching, which awakens mens consciences, works upon their affections, and saves their soules: And applaud such Corinthian preachers, as tickle the ear [Page] only, and please the sence? As let some Boanerges, thunder out the judgements of God against sinners, and threaten their destruction if they amend not their lives: as Jonah when in three daies he converted that great City Nineve: Or discover their most secret thoughts, as Christ did to the Woman of Samaria, Iohn. 4. Or drive an application home to their consciences, touching some one sinne of theirs, as Iohn Baptist dealt with Herod: Or as Peter with the Iewes, when he converted 3000. at one sermon▪ Acts 2. 41. and 5000. at another, Acts 4. 4. Then not only the wit-foundred Drunkard, & cauterised blasphemer; but the civil honest man will strangely censure him, and most bitterly enveigh against him: for preaching nothing but Law and damnation: saying he is factious, and Scismaticall, a Busie body, a fire flinger, one that railed upon the Parish, spake Daggers points, and aimed at somebody. Neither are such sermons to be heard, for they only drive men to dispair.

Yea its much if they do not conspire together to do him a mischiefe: as more then fourty Iews did against Paul. Acts 23. 12. 13.

I deny not, but a Minister may be bitter without discretion, if he have not due regard to circumstances: namely the manner how, and the persons to whom he preacheth. For to kill a flie on the forehead with a beetle, and in stead of sweeping the house, to pull it quite downe, would become none but a mad man. Hearbs cold or hot beyond a certaine degree, are mortall. Wherefore

Both good and well, must in our actions meet:

Wicked is not mnch worse, then indiscreet.

[Page] Zeale without discretion, is as an offering without an eye; which was by God forbidden, Levit. 22. 22. Discretion without zeale, is as a sacrifice without fat, which was likewise forbidden, Levit. 7. 25. Zeale without knowledge, is a sire without a Chimny: Knowledge without obedience, is an eye without a foot: religion without conscience, is a body with out a heart: Conscience without zeal, is a heart without spirits. In fine, the fire of the spirit, the mother of all true zeale: hath light in it, as well as heat.

Wherefore, a good Pastor will avoid both extreames: not deliver Law without Gospel, nor Gospel without Law: but a sweet composition of severity and mercy; wherein Law and Gospel shall meet, as Moses and Christ met upon the Mount.

Neither know I, whether mercy belongs more to the humble, and broken hearted to refresh and comfort them: or justice to the presumptious, to humble and terrifie them. Seeing some like Peter, are called with a calme voice: others like Paul, with a thunder-clap. And cold sides have no lesse need to be spurred up: then [...]ot mouths to be held in with bits, [...]s Plato spake o [...] his two schollers, Zenocrates, and Aristotle. And yet of the two, I hold that which is least pleasing to the sence, is most wholesome to the conscience. For this we see by experience, that cold Preachers, make cold sinners: and that if desparation like Saul, destroyes his thousand: Presumption like David, kills his ten thousand.

But what is this to our matter in hand? when it is generally these mens condition, to hate that preaching whereby alone men become Christians. Neither need you marvell that wise men should be such [Page] fooles: since the wisedome of the flesh, is enmitie against God. Rom. 8. 7. 8. that is more then barely an enemie. Besides they will not receive the truth in love, therfore are given up to beleeve lyes, whence it comes to passe that they are flint unto God, wax to the world, the flesh, and the Divell. Wisedome saith our Saviour▪ is justified of her children: that is the faithfull. Mat. 11. 19. Intimating, that such wisedome as is justified by wicked men, is not wisedome indeed.

Againe, how many of them, are like those of the Synagogue? Acts 6. 9. 15. who hearing Steven deliver truths which they understood not, cryed out that he spake blasphemie, and preached error. Concluding as the Jewes did of Paul (when by application he touched their coppie hold) Away with such a fellow from the earth, for it is not meet that he should live. Acts 22. 22.

Sect. 49.

Againe, in matters of the Common Wealth, if godly, and religious Magistrates: in obedience to the word, and discharge of their oaths and consciences; be any whit [...]evere in punishing malefactors, they are cruell and hard hearted, as the Queen could say of the House of Commons when they prosecuted Strafford: a most cruell murtherer▪ traytor, monster: Oh what hard hearted men are these. When her selfe is not hard hearted, in being the death of thousands▪ Yea, if God in his mercy prevent not, the utter ruine of three whole Kingdomes.

Or secondly, if they execute the statute against Papists: those false Gibeonites, that so much (though falsly) pretend their old showes, the antiquitie of their Church: even in this also they are cruell, and [Page] hard hearted. But compare the peace they injoy under us, with the tyrannie they excercised over us, in burning our▪ Fathers at the stakes▪ in teaching and indeavouring to butcher our Princes: their many conspiracies against our whole realme, especially that 88. for a yeare: and 5. of November for a day, such an intended distruction, and such an intervenient desolation, as that day and yeare shall be for ever, both famous and infamous for. And could they now but get the upper hand, neither the living Protestants should walke, nor the dead Protestants sleep in quiet for them. Yet these men are not cruell, in the eyes of prophane and sensuall Christians.

Or thirdly, if they indeavour a through reformation, they are factions, and rebellious, enemies to the state, and troublers of Jsrael: as Ahab counted Eliah; and they would gladly such were cut off, because they trouble them. And this is received as a solid argument, by all the Gospels enemies.

But why is it, the best of naturall men, thinke that honesty and religion consists only in quietnesse, and living peaceably amongst their neighbours? and that their is no wisedome but in a dull indifferencie. Nothing praise worthy but discretion and moderation. And therefore, as if their religion had taken cold, they love an easie ignorance, a quiet prophanesse, or a well setled superstition: more then a dilligent knowledge, or a zealous devotion. Whence they are so dully patient in dishonour done to God, and so grieviously offended with others that indeavour to promote his glory and worship. And would not these men▪ have been as much offended with Asa, Hezekiah, Iosiah, Jehoshaphat, Constantine the [Page] Emperor, King Edward, and Queen Elizabeth if they had lived in their dayes? Yes, for they did but the same things. Yea, undoubtedly if▪ Zephaniah, (who would not content himselfe, for all the reformation which good Josiah made: untill the Chemarim Priests, and all the reliques and remainders of Baal were removed. Zeph. 1. 4.) had lived in our land, he had been counted as others are, an unreasonable man, made for nothing but to trouble the state, by stirring up of contention. Yea, if they had lived in our Saviours dayes▪ they would have been offended with him, when he whipt the buyers and sellers out of the Temple for disturbing the Church. Matth▪ 21. 12.

But as Beza was no disturber of the Church, nor enemie to the state, when he writ an Epistle to Queen Elizabeth for the quite abandoning of all the high places; and a plenary reformation of Church Discipline, though Bancraft stormed at him for so doing, because he touched the coppie hold of his bellie: But a faithfull Ambassador of Christ Jesus▪ as the good Queen esteemed him: no more are those Worthy Senators amongst us, that venter their lives and all they have, to doe God and their country service.

Sect. 50.

Obiection. I but say they, by sparing some Delinquents, and yeelding to some indifferent things; not in Gods worship, but about Discipline and other triviall things, there had been an accommodation between King and Parliament: so we had had a blessed peace, and the blood of thousands had been unspilt. But never consult with Gods word about the matter: [Page] yea God is not in all their thoughts, for else they would know first, that naturall men, and opposers of reformation are no more fit to judge what things are indifferent, then blind men are fit to judge of collours.

Secondly, that there is a civill, and a religious peace: the first whereof we would gladly accept of, as in a treaty of pacification both parties must yeeld somewhat, but nothing is to be yeelded to, that may prejudice the truth.

Thirdly, that as our lawes are, or ought to bee grounded upon, and agreeable to the law of God, set downe. Levit. 19. 15. Deut. 19. 19. 20. 21. So Magistrates ought, and therefore are sworne; to judge men and cases according to the law written, without favour or partiality. Imitating Zeleucus King of the Locrians, who rather then the law should be violated in favour of his sons two eyes: would loose one of his own. Or that godly, and impartiall Bishop who excommunicated Marcian his own son, having committed whoredome. Nor can we pleasure a brother or son (if an obstinate offender) more then in yeelding him up to the law: for this is the most probable way and meanes, to save his soule. 1 Cor. 5. 5.

2. Nor the Kingdome, as for instance the Homicide through a killing favour is pardoned, and granted his life: God drawes his sword, and by his plague spils a thousand lives for it. As the land cannot be purged of blood, but by the blood of him that sheds it. Numb. 35. 33.

3. Nor a mans selfe, for Sauls sparing of Agag and the best things, being contrary to Gods commandement, [Page] though of it selfe a pittifull and mercifull act: is compared to witchcraft and idolatry, and caused the Lord to cast him off. 1 Sam. 15. 23.

4. Above all, he shall pleasure the godly party of the Kingdome: for as a man rootes up the weeds in his garden, that the good hearbs may grow the better. Luke 13. 7. So the death of the Wolves, is the safety of the sheepe, and other tame beasts. Their corruptions, are our generations, their desolations our consolations, their impairings our repairings: Iudgements upon them, are creations, recreations to us: as the execution of Haman, was the consolation of Israel: Saul was afraid of Goliah strutting in his harnis: but when he saw him dead at the feet of David, his joy was now greater then before his feare.

It is the ruine of Enmity, that is the resurrection of peace, and unlesse severity be shewed to our adversaries, security cannot dwell in our streets. And therefore it is wisedome in governours, to take sinne at the first bound: and so to revenge it, that their punishments may be preventions. Neither can there be mercy in injustice. So that a Delinquent at the galowes, is none of the worst sights in a countrey.

I know it is a truth, which cannot be beaten into their braines: but there cannot be a more pleasing sacrifice to God, then the blood of malefactors shed by the hands of authority: as appeares in that case of Phineas, in killing Zimry and Cozby. Numb. 25. 7. to 14. For the shedding of their blood, was the acceptablest sacrifice, that ever he offered. For both all Israel is freed from the plague, and all his posterity have the Priest hood intailed to them, so long as the Iewes are a people. And by that Exod. 32. where [Page] for making the Golden Calfe, all the sons of Levi gathered themselves together: and at the command of Moses, went through the host, and slew every man his son, and brother, and every man his neighbour▪ untill they had slaine three thousand men▪ which was a most acceptable service to God, for the blood of these Idolatrous Jsraelites, cleered that tribe, from the blood of the innocent Sichamites.

Foolish men would be ready to say, this was a cruell act: but wise Christians that aske counsell of God know: that the mild justice, is no lesse perillous to the Common Wealth, then the most cruell. And that governours make themselves guilty of those sinnes, they punish not. Whence Moses (he that was so good, and loving, that he would rather perish himselfe, then Jsrael should) not only pronounceth this sentence of death, on so many thousands, but rejoyceth thereat, and blesseth the Executioners,

And what but his charity and mercy, as well as his justice, made him thus cruell? for all Israel might have cursed him, if some had not smarted by him. But he was a good Physitian of the Common wealth, and saw that Israel could not live, unlesse it bled in the common veine: he therefore lets out this corrupt blood to save the whole body.

And what thinke we is the reason, our land hath laine bleeding, and languishing so long as it hath: Notwithstanding our much fasting and humiliation? this we may build upon: when we yeeld to God touching his commandement [...], [...]e will yeeld to u [...] touching our petitions▪

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Sect. 51.

And so much of the kinds, and severall cases▪ how and wherin naturall men censure the religious. I could give you many other instances, but the sum of all is; let the religious doe that which is good for substance, and also well in respect of circumstances; they are but exquisite in hiding their defects; and shewing the best of themselves. What they doe, is only in hypocrisie, and to be seen of men. If they cannot wrest good into evill, by misconstruing it they will remit the same unto dissimulation.

I come now to the reasons, and causes why they thus censure them.

Question. Have they any reason for their so doing.

Answer. Not properly, for as the Prophet very often complaines; 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 in this case, they have no just cause, nor reason to censure us as they doe: for no evill deed can have a good reason. Yet they censure us not without many by▪reasons, and selfe ends. As

1. First, their ignorance is a maine cause of it, naturall men in heavenly things, resemble shell-fish: that have no smell: or the Camelion, that hath no tast, at least they see no more, then the barke, or outside of spirituall performances. 2 Sam. 6. 16. And the flesh (Satans ready instrument) will be ever suggesting to them strange surmises touching what the religious either say or doe. As is evident by what is recorded of Michael, 2 Sam. 6. 16. Of Nicodemus, [Page] John 3. 4. Of F [...]stus, Acts 26. 24. And lastly of Paul before his conversion. 1 Tim. 1. 13. Who was no sooner inlightned, with the saving knowledge of the truth: but he preacht that faith, which before hee condemned and persecuted.

And for testimonies to confirme it, these are pregnant. John 15. 21. and 16 2. 3. Mat. 16. 23. and 22. 29. Luke 19. 42. 1 Cor. 2. 8. Psal. 2. 2.

Though experience may save that labour: for how severely will these ignorant persons, censure not only things indifferent, but the most approved good duties? While they will patiently passe by, the most hainous crimes. An infallible signe of a man not borne anew.

And still the more sottish, the more censorious, For where is least braine, there is most tongue and lowdest. And as ignorance gives disparagement, a lowder tongue then knowledge does: so alwayes they that know least, will censure most, and most deeply. It is from the weakest judgements, that the heaviest judgement comes,

Sect. 52.

2. Secondly, Sometimes on the other side, they will censure them in policie: that while the standers by, are taken up with jeering at our supposed simplicitie; they may not mind their past, and intended reall villanie. Therein imitating a Thiefe, who being pursued in a croud; will be forwardest in crying stop thiefe, that so he may neither be attached, nor suspected. The case of Athaliah, 2 Kings 11, 14.

Sect. 53.

3. Thirdly, another reason may be this: Who so hath any thing fixed, [...]ither in their persons, or conditions [Page] which causeth contempt: As they are commonly very bold, so they have a kind of spur in them, and are most industriously stirred up to watch, observe, and censure the weakenesses of others: that so they may have somewhat againe to repay. See the case of Shemi touching David, 2 Sam. 16. 7. of the High Priests, Scribes and Pharisee [...] touching our Saviour, Luke 5. 21. Mat. 9. 3. 34. & 12. 1. 2. and 16. 17. and 21. 2. 14. 15. 16. 24. 45. 46. and 22. 15. 16. 17. and 27. 41. 42. And lastly of Iudas touching Mary, John 12. 4. 5.

Sect. 54.

4. Fourthly, In such as are not regenerate; nor were ever disciplin'd in the School of Christ. The ignoblenes of their dispositions, and breeding, may be a sufficient ground. For basenesse, what it cannot attaine to, it will vilicate and deprave. As no wonder if a Carter censure a Scholler, or a Clowne a Courtier; so none can thinke it strange, that brutish sensuallists, should censure the saints for sullen, shallow, censorious, proud, dissembling, &c. That they should mistake the way to Heaven, for the most melancholly walke, when all that are borne of God, and taught by his spirit, know them, the most merrie, wise, charitable, humble, and plaine dealing people.

Indeed time and experience, will alter their judgments, be they never so brutish and base: as it universally fared with the old world. Gen. 6. and 7. chapters. Who for 120. yeares together, harboured many base thoughts of Noah: thinking him halfe mad, to bestow so much labour and cost in building so vast a Vessell as the Arke was: but in processe of time, when they stood upon the top [...] of [Page] the mountaines, expecting▪ within a minute to be drowned in those waters: they beheld him secure, to their greater vexation: and acknowledge themselves starke mad, for not timely beleeving him.

Sect. 55.

5. Fiftly, Guiltinesse is another maine reason: for commonly, suspition proceeds from a selfe defect: and a bad construction from a bad mind.

Deceitfull, ever will mistrustfull be:

But no mistrust, is found in honesty.

I confesse, I reade of one singular example. 1 Sam. 1. where Hanna being about a good worke, praying earnestly, and powring out her soule unto the Lord: Ely a good man judged her to be drunken: when she had neither drunk wine nor strong drinke. vers. 15. but the like is seldome seen.

Whereas naturall men, mostly measure others by their owne bushel: and so forme their opinions, and censures of us according to the mold of wicked nesse, that is in their own hearts: and doing all their owne good in hypocrisie▪ they cannot thinke us better then themselves.

And yet it is a rule, which seldome failes: That as Cham was worse then Noah, whom he derided: and Jshmael worse then Isaack, whom he mocked: and Saul worse then David, whom he persecuted, and Iezabel worse then Naboth, whom she defamed and murthered, and Herod worse then John Baptist, whom he beheaded. So they which are wont to censure others; have greater faults themselves, and cause to be censured of others: which faults they cannot tell how to cover, but by disgracing of others. [Page] And the censured in Scripture, are alwayes more precious in Gods sight, then the censurer: as in the Pharisee, and Publican. Luke. 18. and in those Barbarians, and Paul, Acts. 28 3, 4.

Sect. 56.

6. Pride is no small cause: for a proud man, is wont to admire his owne actions: but to abate the value, and derogate from the esteem of others; Every whit as basely to villifie other mens doings, as he over highly prizeth his owne. I (saith the proud Pharisee) am not as this Publican. Luke. 18. 11. Neither was he, if you marke it: For the Publican condemning himselfe, was justified and saved: he justifying himselfe, was everlastingly condemned.

Againe, they know, their glory and credit with the world, is greatly eclipsed, by such as excell in vertue. Their vicious lives are plainly reprooved, and their persons, most grieviously 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 aspertions: that they may mittigate their owne shame, with others discredit, like Potiphars wife, they pretend we are guilty: that themselves may be taken for innocent.

Sect. 57.

7. Seventhly, Another cause is prejudice: for this like a painted paire of Spectacles, casteth a false coler upon the best actions. As we see in Ahab and Jezabel, touching Eliah, and Micaiah. But of this I have spoken largely, in the former treatise.

Sect. 58.

8. Eightly, the next cause is Misprision: They suppose we are not as we seeme, ergo we are Puritans, [Page] Hypocrites, &c. A reason of great for [...]e, with states men and Polititians: Herod thinkes Christ comes to dethrone him: therefore to make sure worke, he murthers all the males in Bethlem. Cambyses dreames overnight, that his brother should be King of Persia: therefore he puts him to death the next morning. Saul supposes David a traytor, therfore know yee not, that the sonne of Iesse hath conspired against me. But it were as good an argument, to reason thus: All the Apostles were imposters, and the Gospel it selfe a fable: for so thought the Scribes and Pharisees. A man shall doe God good service, in persecuting of his faithfull servants: for so thought the Prelates, as themselves have confest upon their examination. Or lastly, there is no God, for so the foole hath said in his heart. Psal. 14. 1. and 53. 1.

Sect. 59.

9. Ninthly, They envie the godly, either first, because they doe better, as Cain did Abel, or secondly, because they fare better, as Esau did Iacob, or thirdly, because they are better esteemed, as Saul did David. And this is another cause, for ill will, never speaks well: and envie is sick, if her neighbour be well. The ones successe, is the others vexation, the envious emulate, what they cannot imitate. Whence arises all their censuring, and misconstruing; their persons, actions, and intentions. For whom they cannot reach by Jmitation, they will indeavour to doe by detraction: and because they cannot seduce us, they will if they can traduce us▪ if we will not partake with them in their sinnes, wee shall in their sham [...]: if Ioseph will not be lewd with his mistris, he shall be thought as guilty, and suff [...] [...]s much as if he were.

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Sect. 60.

10. Tenthly, sometimes they censure us out of selfe-love: either that they may gaine, or at least not loose of their honours, pleasures, profits: Sauls flatterers will sooth him up in his evill surmises aagainst David: saying the son of Iesse hath conspired against thee: that they may have Fields, and Vinyards given them: bee made Captains over thousands, and Captains over hundreds. And this tempted Balaam against his conscience, even to curse, where he should blesse: He saw how his cursing, and cursed counsell might please Balack, and blesse himselfe with a gainefull, and gallant promotion. And the like in Demetrius, for as Paul substracts, from Demetrius his profit, so Demetrius detracts from Pauls credit.

Which was many a mans case, within these few years: for some have clymed up to preferment, by enveying against the Puritans: and others been ruined, and disgraced, by preaching against the Prelates.

Sect. 61.

11. Eleventhly, By depraving all good men▪ themselves, (though Swearers, Drunkards, Whormongers) shall be judged indifferent honest men: for were all the world ugly, deformity would bee no monster. Yea, a base person, may come to preferment; if none be thought better then himselfe. He that hath but one Eye, may bee King amongst the blind. Whereupon, to have themselves thought as good as any other: they will not have any thought good, that dwells neer them.

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Sect. 62.

12. Twelfthly, Their passions and affections make them so exceeding partiall: that they will more deeply censure our fearing of God, then their own blaspheming him: and hold it a more haious crime for us to be sober, then for themselves to be Drunk.

You may thinke it a bigg word, for want of acquaintance with such: But Drunkards and swearers know I speak truth. And I the more confidently beleeve my own ears▪ when I consider the Sodomites quarrell with Lot: and many the like in scripture. As how did the passion of Anger, rob Haman of his reason: when hee thought Mordicaies not bowing the knee to him, a more hainous offence, then his own murthering of thousands. And Jezabels, who thought it a greater sin in Eliah, to kill Baals priests: then in her selfe, to slay all the Prophets of the Lord.

But no wonder, for as the Eye onely lookes to things without. And as they that are vertiginus, think all things turne round, all err; when the errour is only in their own brains: so fares it with sensuall men, transported by passion, and given up to their lusts. They put their own faults, in that part of the Wallet which is behind them: but ours, in the other part, or end which is before them. Indeed self examination, would make their judgements more charitable.

Sect. 63.

13. Thirteenthly, The persons censuring, and censured; are as contrary in their natures, as are Heaven and Hell: Light and Darknesse, God and the [Page] Divel, the one being Satans seed, and born after the Flesh: the other being Christs members, and born▪ after the spirit. John 3. 8. to 15. And this makes the one hate, what the other loves. A wicked man saith Salomon, is abomination to the just, and he that is upright in his way, is abomination to the wicked. Proverb. 29. 27. even ou [...] wayes, which God commands us to walk in, as well as our persons are abomination to them.

Yea, wee see by experience, that there is a cursed Zeal in these men to maligne the Good Zeale of all men. And that usually▪ they are pleased best, with that which angers God most: No marvell then if they censure such as he loves best.

Sect. 64.

14. Fourteenthly, They delight in censuring u [...]: because Satan (who is their God, 2 Cor 4 4. and their Prince, Iohn 14 30. and works in them his pleasure, Ephes. 2. 2. 2 Timo. 2. 26.) is ever prompting them thereunto, Acts 5 3. Rev. 12. 10. For it is Satan, that speaks in and by them, as once hee did by the Serpent: It is his mind in their mouth, his heart in their lips. Matth. 16. 23.

And they being his Sons, Servants, and Subjects: thirst to do him what honour, and service they can. Nor can they pleasure him more: it being the hopefullest way, to discourage men in the way to Heaven; quench the good motions of Gods spirit, kill the buds, and beginnings of grace, draw them backe to the World, and so by consequence damne their soules that can be, to see that whatsoever they doe, or speake: base constructions are made thereof. Whereas if they medled not with repentance: nor [Page] troubled themselves about religion: the world no [...] the divel would not meddle with them, nor once trouble or molest them.

Besides their censures, and false aspersions: cause jealousies where there are none, increaseth those that are, mightily disables some from discerning the truth, and much hinders others from beleeving it.

Sect. 65.

15. Fifteenthly, Zoylus like they censure, and speak evill of us: because they cannot otherwise hurt us.

They dare not smite us on the mouth, as the High priest served Paul: therefore they smite us with the mouth: as Zedekiah the false prophet served Michayah: which is as bad or worse. For deal they not with the godly, as the daughters of Heth did by Rebecca? Gen. 27. who made her weary of her life: and forced her to cry out in the bitternesse of her soule, What availeth it me to live? verse 46. In which they imitate their Father the Divel: who when his hands are bound, vomits out a flood of reproches with his tongue Rev. 12. 15.

I confesse they were wont, Maximinus like: to speake evil of us; that so they might persecute us with the more shew of reason: accuse us to the Prelats, as the Jewes did Paul to Agrippa: charging us wth many things, but proving nothing neither could they well undo us, if first they did not falsely accuse us: as it fared with Jezabel touching Naboth, and the wife of Potiphar touching Joseph.

Though a little information would serve: for malice regards not how true any accusation is, but [Page] how spitefull. And these prelats, were so farre from discerning, or desiring to discern truth from slander, that to the griefe of many good hearts; no musick could be so sweet to their ears: as to heare well of themselves, ill of the religious. And they were as ready to yeeld their aid, as the other to ask it: being men of the High priests humor▪ who seeing none offer themselves, set on work certain vile persons, to accuse Christ of hainous evils: that so thev might crucyfie him by a Law: Yea our reverend Bishops and their bandogs dealt with a poor Minister, or Christian: just as the souldiers did by our Saviour: First blind him, then strike him, and last; ask him, who was it that smote thee? and hee might answer the best of the three; It was thou O mine Enemy, thou wast an Achittophel in the one, a Doeg, in the other, a Belial in both.

Sect. 66.

16. Sixteenthly, They censure, and in censuring slander us: that they may incite, and stirre up others to do the like: Resembling those ancient enemies of the Gospel, who clad the Martyrs in the skins o [...] wild Beasts: to animate the Dogges to teare them.

It is the nature of ignorant and ill bred people, who walk after the flesh, in the lust of uncleanesse: whom St. Peter calls bruit beasts, led with sensuality, and made to be taken and destroyed: to speak evil of the things which they understand not 2 Pet. 2. 12. And what one does is a Law to the rest. As if one in their company, but mentions the word Puritan, or tells them how scrupulous and precise, such an one is: all the rest will strive who shall bee forwardest in spitting out his [Page] spleen, against all the Godly. As what a number of sharp and deadly Arrows, will each of them shoote: both at the good and goodnes.

Nor are they so satisfied: but every one runs away with the cry: and barks out the tearm, against every honest man he meets, whence it is, that wee are censured, and laught to scorne by the greatest number: that we are made the common Butt, of every ones malice: and the subject of all their discourse.

Which yet is no disparagement to us: for these are a generation of men; that (for matter of religion) can scarcely discerne between their right hand and their left: as it fared with those sixscore thousand Ninevites. Jonah 4. 11? I might heap up instances to prove, how strongly, and strangely example prevailes, to the committing of evill with ignorant persons: who are Cesterns to sinne, Sives to grace. As in the Sodomites; Gen. 19. 4. to 12. In Korah and his hundred and fifty followers: in Demetrius and his fellowes Acts 19 &c.

But it is too well known, how many do censure, and blaspheme the Godly: because they hear others do so.

Nor is it the common peoples case alone: who inquire no farther but beleeve at first: for then I should no whit wonder. But even our grave Bishops, and Fathers of the Church: did not long since goe thus by hear-say, and persecute the conscionable, because drunkards and deboi [...]hed persons did so: censuring them in their high Commission, and other Courtes ecclesiasticall; as the other did on their Ale-benches.

[Page] It may seeme above beleefe and yet it was so: only those barking Currs, did these great Masties wake, Whom we may liken, to Noysom Flyes: which sting while they live, and stink when they are dead: though blessed be God, we are now rid of them.

I need not tell you, how many of their Lordships and their Creatures: have come to their great preferments? by being bitter Malignants against the best men: for no knowing man, can thereof be ignorant.

Sect. 67.

Thus I might go on in giving you other reasons of their censuring us: as one in regard of Satan, who looseth so many of his subjects, or Captives as turne beleevers: for every repentant sinner, is as a prisoner broke loose from his chaines of darknes.

And another in regard of the World, which looseth a limbe or member: When a convert will no longer accompany them in their wicked customs. And shew you, that it fares with all beleevers; as it did with Paul: who so long as he joyned with the high priests, and Elders: to make havock of the Church, was no whit molested by them: but when he became a convert and preached in the name of Iesus: none so censured and persecuted as he. But the evidence of sixteene, may serve sufficiently: to satisfie any sensible jury. I come therefore to apply it; wherein I will be very briefe; lest I be most of all censured, for speaking so much against censuring. And

First, If it be the manner of all sensualists: to censure the religious hypocrites, for one single act of impiety: yea for common infirmities: yea for sins [Page] before conversion; yea for some strange disaster, or affliction that befals them; either in body, or mind: yea for things indifferent: yea for their very vertues and graces; or the best actions that can bee performed: yea condemne all the generation of Gods children, for the faults of a few that seem bad: yea generally censures them for the greatest censurers; And that on the other side, the religious; who are so cryed out upon for rash judging and censoriousnes; do not, not dare not judge their brother in any of these cases; but accordingto the tenour, & main course of a mans life; which is agreeable to, and warranted by Gods word as I have sufficiently proved; then let none be so sotish as to beleeve this, or any other slander; which they dayly belch out against the Godly.

But let them seriously consider the reasons why they doe so? as that they are as blind as beatles, in matters of religion. Or else they doe it in policie, or out of some naturall aptitude, or out of basenesse, or out of guiltinesse, or out of pride or out of prejudice, or out of misprision, or out of envie, or out of selfe love, or that they may be upon even ground with the godly, or out of partiallity: or out of a contrariety of disposition: the one being the serpents, the other the Womans seed, or because satan who is their god and king will have them doe it, or because they cannot doe them more mischiefe, their hands being manacled by the law, or that they may incite, and stir up others to doe the like, or because the World looseth a limb or member: and satan a subject or prisoner, in every one that repenteth. And this will take away all strangenesse: yea it will make them thinke so much the better of good men, for their evill speaking [Page] of them, as Tertullian did of Christianity, because Nero persecuted it. Which is an argument undeniable: for the truths adversaries, are wont to speake good of evill, and evill of good: to put darkenes for light, and light for darkenes: bitter for sweet, and sweet for bitter as the Holy Ghost speakes. Isa▪ 5. 20.

Yea, let the consideration of these particulars; move men to vindicate the religious, when they are called to it: as every one is that heares them so censured. For as Chrysostome speakes, if any man should see the city of Rome subverted by enemies, and neglecteth the defence of it: he doth seeme to have betrayed it, because he freed it not when he might: so when thou seest the truth impugned, and indangegered of wicked men, and mayest defend it: if thou dost not sa [...]egard it, thou betrayest it. Or as another, if innocency indangered by a slanderous tongue cry (like a ravisht Virgin. Deut. 22. 25. 27.) for my aid I betray it, if I releive it not.

I know their cunning sophistry is such, and their colourable pretences so many: having such a subtle prompter as satan is: that they are able to forestall the simple, with strange conceits, and base thoughts of the best men: for it hath alwayes beene their manner, witnesse Hamans words to Ahasuerous: and those other of Rehum▪ Shimshay, and their companions to Artaxerxes, Ezra 4. And the like of the Princes, and Rulers to Zedekiah, Jer. 38▪ 4.

But certainly, if men would weigh things as they are: and as I have made good: they would be foreced to confesse; that it fares with our malicious enemies, as it did with Pentheus, in Eripedes: who supposed he saw two sunnes, two Thebes▪ every thing double: [Page] when his braine alone was troubled.

Neither would they (as they doe) imitate the Trydentine counsell: who condemned the Protestants for heriticks, and yet would never heare what they could say for themselves: had they either reason or conscience.

It was the bloody practice, of the French Prelates: against the Waldenses: whom they accused to Lewis the 12. of many soule▪ but forged crimes: barring them all accesse to the King, whereby they might cleere themselves: till at length the King, (considering, that repentance usually attended upon rash judgement) told those foxes: that if he were to condemn the Divell; he would give him an hearing. Where upon he sent his confessors, and Secretary of State to try the matter: who returning to the King, cleered their innocency; and commended so their piety and integritie: that the King affirmed by his ordinary oath that they were better then himselfe, or the Prelates that accused them. And did not our Prelates deale just so with the Puritans, in their reports to the King? were they not alwayes, as a black cloud between his Majesties pious subjects, and the Princes favour? and might they not be fitly compared, to the watching Dragon: that kept the golden Fleece? Yes, their owne consciences beare me witnesse: only I wish his Majestie, and so many as side with the Prelates, would as truly imitate that French King, as they did that Dragon.

Sect. 68.

2. Secondly, if any that heare me, have been thus rashly censorious, in making ill constructions of all that the religious doe: and find that these, or some [Page] of them: have been the genuine reasons of their so doing, Let them with Ephraim, Jer. 31▪ 19 strike themselves upon the thigh: Or with that Publican. Luk. 18. 13. smite their bre [...]st: And with amasement, and indignation say: what have I done? I have deeply censured and condemned, the generation of the just I have often raised an ill report of them, as those false hearted spies, did of the Land of Canaan. Numb. 13. 32. 33. And that scandall passing through many mouths▪ hath multiplyed like a snow ball: which at best hath left such a scarr of suspition upon their names and credits: that even death it selfe, will not be able to cure. Whereas the Scripture sayes, Cursed be he that smiteh his neighbour secretly, Deut. 27. 24. And him that prively slandereth his Neighbour, will J destroy. Psal. 101. 5.

And as I have thus depraved some: having more malice then matter against them; so I have corrupted others: and forestalled their judgements with prejudice: which may prove the bane of many a soule. Woe is me what shall I doe: least God teare me in pieces, and there be none to deliver. I have been long enough instrumentall to Satan: I will now, and hereafter by Gods grace, serve my Saviour: who is a master without compare: O that my God would give me a heart, and answerable abilitie: to be as faithfull a friend to Religion, as I have been a bitter enemie.

Let this I say be thy confession, this thy resolution: otherwise know for a surety: that while thou scoffest at his children, God laughs at thee. Pro. 1. 26. And that it will be bitternesse in the end: For what evill is done to them, Christ takes as done to [Page] him. Acts 9 4. And who so thinkes holinesse a crime, or religion a disgrace, is so farr from being of his spirit, that was a man after Gods owne heart: that there cannot be a greater argument of a foule soule; held by satan in a snare, and taken captive of him at his will.

Neither let satan, nor thy seduced and deceit [...]ull heart deceive thee: in thinking thou hast any share in Christ, or the least sparke of grace: for though a man may through his hypocrisie, condemn that evill in another; which he alowes in himselfe: yet he cannot condemn the good, which himselfe is indued withall. For good cannot but reioyce, and delight in her like.

Sect. 69.

3. Thirdly, for a word of advice to the godly: If all naturall men are so apt to censure the religious; cause or no cause: And that they have so many reasons to induce them to it: Let us for our Makers, and for our blessed Redeemers sake, take heed what we doe: least we shame our profession, and make the way of truth evill spoken off. 2 Pet. 2. 2. Not that I expect, their mouths should be stopt; for faults they would find in Christ himselfe, did he live amongst them: neither can God please them, as you may see by their continuall murmuring at the severall passages of his providence. Being like the Jsraelites: who were never content, for when they had water, they murmur for bread: when they had bread, they complaine for flesh: as if they had boarded with God, and he were to provide them dyet: and they good men honestly paid for what they tooke. Only let them have no just occasion to censure [Page] and speake evill of us: for though all true christians passe under their sharpe censures, and bitter reproaches: yet I cannot yeeld him a true servant of Christ that deserves it.

Wherefore if we belong to Gods familie, let us shew what house we come off: not only by our Livery, but by our living. The sonnes of God must bee pure, blamelesse, and without rebuke, Phil. 2. 15. And in the primative times, a Christian was known from another man, only by the holynesse, and uprightnesse of his life and conversation: as Tertullian reports.

And great reason there is for it: for first malice is very quick sighted, to spie faults, secondly, the Saints (like a Beacon upon an hill) have all eyes upon them. Thirdly, vertue or vice in them shall be sure to be margend with a pointing finger. Fourthly, in purest things, the smallest spot is sooner seen: then greater staines in baser stuffe: every little mote is seen, in a cleere glasse, which will not be di [...]cerned in an earthen pitcher. A small spot, or wart, or freckle in the face▪ is a greater blemish, sooner seen, and more noted, then an ugly skar, or botch in any other part of the body. Fiftly, the smallest spot in a religious man face: shall excuse all the sores and ulcers in their bodies. Sixtly, in case they see our lives contrary to our profession: they will even protest against our religion; saying, if we did speake as we think▪ we would doe as as we speake; if our religion were true and good, such as professe it, would live thereafter. Seventhly, in case thy practice, is not sutable to thy profession; woe unto thee: for outward profession, where there is want of inward truth, and [Page] reall practice: doth but helpe to draw on and aggravate judgement, The Scribes and Pharisees had not heard of so many woes, but for their glorious pretences▪ Yea, had the Fig tree in the Gospel, been utterly bare, and leave-lesse: it had in all probabillitie, escaped the curse. Heare this yee vaine Hypocrites, that care only to be thought good: your faire out-side, shall be sure to helpe you to a curse. And it were better for you with Philosophers, to have honesty without religion, then with wicked Christians, to have religion without honesty.

4 Fourthly, If any weake Christian, desires to make a further improvement of what hath been spoken: let him read those 16. reasons of Affliction, and 16. reasons of Patience: heretofore published upon the like occasion. And so much of your second Misprision, touching censoriousnesse: does any thing else stagger you?

Sect. 70.

Quest. The next, and the maine thing J stumble at, is: they are deeply charged of dissimulation, viz. that they either say, and doe not, professe, and practice not: Or which is worse, doe under pretence of religion cozen the world.

Answer. It is (as you have already heard) an old and cunning trick; of the truths adversaries: to commit villanie, and then charge it upon the most innocent. Athaliah you know, having slaine all the Kings seed; accuseth Iehojada of treason. And Tertullus (mistaking the antidote for the Poyson) accuses Paul, for a pestilent fellow: when Paul had more reason to accuse him. So now the Gospels enemies, grieviously accuse the true professors thereof: for playing the hypocrites. But heare all, as well for the [Page] defendant, as the Plaintiffe: and you will confesse, that they lay the saddle on the wrong horse: And that there are no such Hypocrites under heaven; as these that cry out so much against hypocrisie:

Now that what shall be delivered, may the better be understood, it is requisite to premise foure things.

Sect. 71.

1. First, That there are many titular Christians: who stand more upon the outward appearance of goodnesse, then thè inward essence: such as seeme, and are not, say, and doe not, professe, and practice not: that like the Nightingall, or bird Taurus, are all voice, no body. Resembling some goodly Cedar, or Ciprus tree: which are fertile only in leaves. Or the Fearne, that has a broad top, but a narrow root. Or the River Volgoe: which is a bright streame, but without fish. Or that unwelcome guest the Wind; for as wind will counterfet every disease of the body, viz. the stone, Gout and the like; so these formall outside christians; will counterfet every grace of the soule, as faith, zeale, and the like.

Yea, to the eye of the world, they resemble Muscovia glasse: which (though it be of small worth) is as cleere as Christall, as transparant as Aire: for these hypocrites not only passe for true Christians, untill God does detect them: as it fared with Iudas amongst the Apostles; Ananias, Saphira, and Nicholas the Deacon, amongst them of the primative Church: but they will seeme to outstrip them in goodnesse, as Snow does Salt, and sugar in whitenesse.

And well they may: when all their profession, and principall care is: only to hide their defects: as Julius Caesar wore a garland of Bayes; only to hide his [Page] baldnesse. For as the Painter, makes chocie of the most open place, and middle part of every▪ wall: there to erect a faire picture, laboured with all his skill and sufficiencie: but filleth up the voide, and seldome seene places, with antique bosquage, and crotesco workes▪ which have no grace at all, but in the variety and strangenesse of them: so deales the glozing Hypocrite.

Nor can you blame his discretion therein, what ever you doe his honesty: for

Each cunning sinne being clad in vertues shape.

Flyes much reproofe, and many stormes doth scape.

Sect. 72.

2. Secondly, That there are others, and not a few: who are not only great talkers of religion, but great frequenters of holy exercises; yet altogether neglect to practice the same. Ezek. 33. 30. 31. That like sicke stomacks, much doe swallow downe: but little doe digest. Resembling certain Sea fish; that gape so wide, as if they would devoure the whole Ocean: but rip them up, and search their intralls: and no water can be found in their bellies. Both of which have a forme of godlinesse, and are the worse for it: for that they draew neere unto God with their mouths, and honour him with their lips; when their hearts are far from him, and are therefore styled hypocrites, both by Isay chap. 29. 13. and our Saviour Christ. Mat. 15. 7▪ 8.

And well they deserve to be so stiled: for Ostentation leads them more then conscience: and there is as much difference, betweene true professors and these men; as there was between David and Michal [...] puppet.

Sect. 73.

3. Thirdly, It is by both sides granted: that there [Page] are far worse then these: even such as make religion a stalking horse to villany; or a Cloak to Cosen the wors [...]: such as shroud an Egyptian heart, under the habit of [...]n Jsraelite, whose life and profession is a continual i [...]congruity, & whose works are antipodes to their words, their profession beeing Hony, while their practice is Poyson: as Barnard spake of his Arn [...]ldus, even such as speak like Angels, live like Feinds: have Jacobs voice, Esaus hands: that like Ethiopians, are white in teeth only; every way else Coal black: Being Christians in skin, Athiests at Koare.

Which grosser sort of hypocrites, may be compared to Swans: that under curious white feathers, have black skins; or to Mandrake apples; that are comly in shew: but poysonfull in opperation. Or to a turning picture, which beeing look't upon one way, shewes a beautifull face; if on the other, some ugly Feind or Monster. Or an Egyptian Temple, which is rarely beautified with Gold, silver, Ivory &c. When within is only Cats, Crocodiles, and Serpents. To some wicked Alehouse; which hath, Feare God, be sober, Watch and Pray, &c. painted upon the Walls: when there is nothing but swearing, and drunkennesse in the same. To a Pirate, in a marchants ship. To a filthy Strumpet with a painted face. To some spruce Courtier, with a box of Pills in his Pocket for the French disease. To the Armenian Dragons: Which have cold and squaled bodies: yet cast sire out of their monthes. To the Serpent requious, that hath scales as glorious as the Sunne: but breath as infectious as the Aconite. Or lastly, to the Divell in Samuels likenesse; as being [Page] nothing else, but vice pranked up in vertues apparell.

Sect. 74.

4. Fourthly and lastly, As we all grant that there are such hypocrites: who have a forme of Godlines, and deny the power of it: that seeme religious, are vicious; or not at all vertuous. So wee willingly acknowledge them, the most selestique miscreants, that ever hell was beholding to. For the hypocrite, shames religion by professing it & makes the way of truth evil spoken of. As 2 Pet. 2. 2. Yea for his sake, the name of goodnes is blasphemed all the day long; and an ill report raised upon them, that serve God in truth, So that for the deceivers fault, the true man is beaten. And what the Israelites once spoke to Moses, Exod. 5. 21. We may more justly apply to the hypocrite: Yee have made our Saviour to stinke, in the eyes of all the people: and put a sword into the hands of prophane men, to slay us▪ As wosull experience shews; For by reason of such▪ how doe the Divel and his [...]imbs tryumph? over them that serve God in truth? Yea the Saints are not onely reproached, the truth disgraced, and religion it selfe scandalized: but this gives occasion to others to blaspheme God, and to doubt whether all divinity, be not meer policie; and [...]he scriptures a fable. As of old▪ the people abhorred the service of God; and became despisers of his worship: because those prophane sonnes of Ely, were so wicked and scandalous. 1 Sam. 2. So between hypocrites, and the openly prophane: (home bred enemies, and forraign foes; both Heirs apparant to Satan) the righteous suffer: like Ieremiah between the Princes and false Prophets.

I confesse the mischief an hypocrite does, to those [Page] that are within: is nothing to what he does to himselfe, and them that are without: For first, his scandalous life so hardens carnall men; that it makes many of them protest against their owne conversion. Yea his ill life single; pulls downe more: then many good tongues are able to build up.

Secondly, though he grievously wrongs both the good and bad▪ yet none so much as himselfe. For besides, that when hypocrites have acted their parts of dissimulation here: they shall be bid, Go ye cursed into everlasting fire. Which is the portion of all wicked men. Matth. 25. 41. They above all other sinners; shall have a double weight, or portion of vengeance: the lowest, and deepest place in Hell. As is plaine Matth. 23. Where our saviour, not only pronounceth. Woe to you hypocrites: but repeats it eight times in one Chapter: saying, Woe, Woe, Woe, to you hypocrites: for you shall receive greater damnation. vers. 14. The hypocrite, strives to loade Christ with man [...] sinnes: therefore Christ loads him with many woes and curses. Though the maine ground is, from the nature of this sinne. For nothing more greatens any sinne, then simulation of holinesse. Nor is any mischiefe so divelish, as that which is cloaked with piety. The better vice shews, the worse it is, and the worse it is: the better it desires to shew. Yea the better colour is put upon any vice, the more odious it is: both in the sight of God & man. For as every similitude adds to an evil; so the best adds most evil. The face of goodnesse, without a body: is the worst wickednesse. Cloath an Ape in Tissue: and both the beauty of the Robe, and the resemblance which hee carrieth of a man; [Page] does but add more scorne to the beast. And without contradiction; an ill man is the worst of all creatures, save the Divel himselfe: an ill Christian, the worst of all men and an ill professor the worst of all Christians. Professed Curtizans, if they bee any way good: it is because they are openly bad. And it shall be easier for theeves, and Adulterers, at the day of judgement, then for hypocrites. Mat. 21. 31.

Wherefore if thou beest unsound within: soil not the glorious Robe of truth, by putting it upon thy beastlines. To bid thee repent, and strive for Sincerity; were to small purpose: for (which is strange) in all the Scriptures, wee never reade of an hypocrites repentance. And a notable reason may be given: Wickednesse doth most rankle the heart, when it is kept in and dissembled.

And thus far our opinions jumpe.

Sect. 75.

But touching the next query, our judgements are as diametrially opposite; as the two poles. For who are these verball, orrall, occular professors? Those who are called puritans, or those that terme and repute them so? this is the main question, and it would be throughly examined. We say they are the only men, guilty of this crime: they say the like of us; but the tryall is all: and how shall wee try it? surely by bringing each side, and every of their actions to the rule. And first to bring them to the tryall; who call all professors of Religion puritans; and raile against them, under pretence; that they are not as they seeme. If hee be an hypocrite, who is much in profession, and nothing, or clean contrary in his practice; then there are none greater hypocrites; then Protestants at large. [Page] viz.

Prelaticall, and Scandalous Ministers

Civil. and Morall Men.

Prophane, and Ignorant Persons.

Cunning Polititians.

who joyne all together, in crying downe, and barking against profession.

I know the assertion will seeme strange; Yea the grossest hypocrite of them all, will presume that hee can Herod like, wash his hands of this sin. And with David, touching Nathans parable which made him passe sentence against himselfe; think that this foule evil, does no way concern him; Or as Ahab, thought of the Prophets parable; when his own mouth condemn'd him for letting Benhadad go free. 1 Kings 20. 39. to 43. But I shall make it appear, that there are no greater hypocrites, nor Puritans under Heaven; then they who rail, and cry out so much; against hypocrisie, and Puritanisme. It faring with them, as it did with Sabillus the Sicilian; who slew the tyrant Cleander, and was after found to bee a worse Tyrant then he, Or as it did, with that Pharisee in the Gospel; who brake his neighbours head; when he should with the Publican, have smote his owne breast, Oh that men would observe what I shall say, but asmuch as it concerns them; that they would well consider how Satan gulls them; and how grosly they gull themselves.

[Page] But this is the gift of God alone; for to plant, and water is nothing; except it receive blessing from above, I will therefore do my utmost, and leave the rest to him that can doe what hee will, and will doe what is best.

Sect. 76.

1. And first, let me examine such of the Ministery; who altogether in their sermons enveigh against puritans; for being one in their profession, and shew to the world; and another, yea cleane contrary in their life and practice, their consciences shall give evidence against them; if they be not cauterized, with continuall, handling of holy things without feeling: That whereas they call themselves by the generall name of Christians, by the speciall, and particular name of Christs Ministers, and Ambassadors: pretending they represent his person, spend their whole times in reading, and preaching Gods word, receiving, and administring the Sacraments: in praying, and visiting the sick; get their whole livings, under a shew of service done to Christ: Yea their very garments forsooth, must pretend holinesse and purity; then which there can be no greater profession: yet these men, these great pretenders, are the least of any obedient to his lawes. Yea none greater enemies to Christ, and his kingdome then they, for either in their preaching; they doe what they can to draw from Christ to the world, his mortall enemy: by discouraging the good, and incouraging the evil: by turning the truth of God, into [...]ly. as it is Rom. 1. 25. A thing more frequent with Prelaticall preachers, then most men have wit to observe. I wish their admirers would reade their severall Characters, in a late abstract: and be better informed: or that such [Page] unpreaching ministers, were marked in their foreheads: that their people might the better know, and take heed of them.

I confesse it is strange, that these Gehazies: who receive in so much truth at their eares, should not have one word of truth in their mouths. Yea to an ordinary capacity, it sounds above beleefe: that they who are Gods mouth to the people, should bee so wicked; and false; as out of the mouth of God, to give not the judgement of God; but of their owne wicked hearts, stifned with the serpents enmity.

But consider the reason, and the case is plain: The hypocrite is a secret Athiest, saying in his heart there is no God. Psal. 14. 1 and without controversie, Thou art an Athiest: for if thou didst beleeve there is a God; thou durst not bee so bold, as to withstand him to his face: and with his word to wound his own people.

Or secondly, if they doe preach the truth, yet by their lives they confute their owne doctrine: as their Rhetorick may bee prittie, and their Lodgick, wittie; when their practice is naughtie. Yea, are there not many hundreds in this land? (some whereof the Parliament have sound out, and cast out) like Balaam? then whom never Prophet spake better, nor reprobate did worse. It faring with them as with one of a surfetted stomack: the more good meat he eates; the more he increaseth his corruption. Or as it is with the milke of a Tygresse: the more Salt is thrown into it, the fresher it is.

As looke into thy selfe; dost thou not in thy practice the workes of the Divell: in swearing, drinking, whoring, slandering the godly; and accusing [Page] them to the Prelates? in scoffing at the religious? in persecuting those Ministers, and people whom [...]hy conscience tells thee are more faithfull, and righteous then thy selfe? so crucifying Christ againe [...] his members, and in all this, cause others to doe the same; by thine evill example Thou canst not be so impudent, as to denie it, though I expect neither thy acknowledgement, nor amendment.

Which being so▪ what more pa [...]pable hypocrisie and Puritanisme then this? When one shall teach the words of God, and doe the workes o [...] the Divell, their doctrine condemning their owne lives, or their lives confuting their owne doctrine, Like some foolish minstrill, who sings one tune with▪ his mouth; and harpes another with his hand. Of which sect was Diogenes, Sinopensis: in opinion a Stoicke, in conversion an Epicure, a foole in both.

And certainly most unmeet it is, that such fooles should be set as watchmen over Gods heritage: for if any man cannot rule his owne house, saith the Apostle: how should he care for the church of God? 1 Tim. 3. 5. And if he cannot rule himselfe, how should he rule his own house?

Againe, there are a third sort, of these prelaticall preachers▪ who might be rancked with the grossest of hypocrites: namely Pluralists, and Non residentaries: who under a colour of wearing the Ephod, feed themselves fat with the blood of soules. But I have sufficiently spoken to them in the forementioned Abstract. Only this by the way, That men should be Pastors over, and live of the flocke: that they doe not feed, or scarcely see: or bee maintained from the Altar, at which they doe not serve: is [Page] a thing that can hardly in my judgement, receive a just defence.

Sect. 77.

2. But secondly, to bring the openly prophane, and loose Libertines to this tryall: who above all cry, out upon Puritans, and Professors: If he be a notorious Puritan. id. est. an Hypocrite: whose profession, and practice; is cleane contrary: then thou art a notorious Hypocrite, in bearing the name of a Christian, and boasting that thou art one: but doing the workes of the Divell, and that more exactly then a very infidell. In adoring Christ, so often as thou comme [...]t to Church: as it were with an Ave Rex in thy mouth: but spitting oaths in his face: so soon as thou commest out: and in crucifying him afresh, with thy gracelesse actions, in being all the weeke a drunken, beastly, blaspheming wretch, and on the sabbath; especially for foure houres: as devout in the Church as the best. For in praying with Gods people▪ thou callest God father: whom thou neither fea [...]est▪ nor lovest, nor trustest in. Thou prayest that his nam [...] may be hallowed; when indeed thou doest nothing lesse▪ that his kingdome may come, and his will bee done on earth as it is in heaven: when thou hatest nothing more, then to be governed by his lawes, and ruled by his scepter. That he will forgive thee thy trespasses, as thou forgivest them t [...]at trespasse against thee▪ when thou wilt stab a man for the lye, or a crosse word: and not so much as pardon one that is better, or would have thee better: for others must swear as thou dost, drink and talke obscenely as thou doest, &c. or thou wilt be offended with them. That he will not lead thee into temptation, but deliver thee▪ from evill: [Page] when thou usest all opportunities to be tempted, and to tempt others to evill, &c. Againe in singing with the Assembly: thou usest these and the like expressions of the Psalmist. I love thee deerly O Lord my strength. Psal. 18. 1. I will alwayes give thankes unto the Lord: his praise shall be in my mouth continually. Psal. 34 1. Evening and morning, and at noone will J pray and make a noise. Psal. 22. 17. J will set no wicked thing before mine eyes: I hate the workes of them that fall away: it shall not cleave unto me. Psal. 101. 3. &c. In all which thou doest lye, and dissemble most egregiously: for doest thou love God deerly? no, thou hatest him in thy heart, as thy workes shew plainly▪ Doest thou praise God, and that continually? no, thou blasphemest him every houre, and reprochest his children & servants; & in them him, in every place where thou commest. Doest thou prayevery day thrice? Yes, if curses, and oathes, and scoffes be praying: then thou prayest fifty times a day, yea thou prayest continually▪ Doest thou set no wicked thing before thine eyes? and doest thou hate the workes of them that fall away? no, thou lyest falsly: thy whole felicitie is in wickednesse: and thou not onely hatest that which is good: but all that is, or are good, or hath the appearance.

But in this case assure thy selfe: that God infinitely more scornes that one in praying, and singing in his house, upon his day, and among his people: should offer up a petition, or protestation to him: who cares not whether he have his petition granted, and his vowes performed or not: yea, that laboureth all he can to hinder the same: and as much scornes, that any should repeat his commandements: that [Page] cares not to doe them, but the cleane contrary: and that the same tongue which sayes, Thou shalt not take the name of the Lord thy God in vaine: should presently take the same name in vaine; and so be contrary to it selfe, and give the ly to it selfe: then a temporall King would scorne to be so derided, and abused by any base and unworthy fellow in his owne presence; and before his people. And yet thou knowest, that the worst of deaths would be the reward of such contumacie.

Here also I might take occasion, to shew thee, how desparate thy condition is above all other mens, above the Heathen man, who knowes not God as thou doest: Above the Athiest, who beleeves not that there is a God; as thou wouldest be thought to doe: above the close Hypocrite, who thinkes to deceive God and the world; which thou boasteth thou doest not. And make it appeare, that every one of them is more righteous then thy selfe: if they wou [...]d pay me to plead their causes. As I would urge in defence of my Clyent the Hypocrite: that he in the dissembling of vice, and faining of Godlinesse: though he doe hurt to himselfe, yet he oft doth good to others▪ by his example: causing them to doe that in truth, which he doth only in hypocrisie. As often times Stage players, by their fained mourning, wring forth true teares out of the spectators eyes: whereas thou by thy shew, and publication of thy vicious, and filthy practices: dost more hurt by thy example, then by the sinne it selfe. More I could say for him, and as much for the rest: who doe not so manifestly against their consciences, as thou doest, [Page] who art convinc'd of a deitie: but I list not to be tedious▪ Wherefore

Sect▪ 78.

3. In the third place, to bring the Polititian: another opponent to this tryall. If he be an hypocriticall puritan: who [...]e profession and practice is contrary: then he is also a grosse hypocrite: For though this beast, like that other beast, Rev. 13. 11. be a ver [...] dragon in condition: yet he hath horns like the Lamb, when they may stand him in stead: for be his actions never so divelish, he can speak aswell as the best: and how should men be hypocrites, if they had not good tongues?

Perhaps he is not so much noted for hypocrisie, as others that make lesse use of dissembling: but his owne conscience tells him▪ that he hates Religion in his heart: at least that Lisander like, he makes no conscience or reckoning of it, but when it may prove profitable: but though he will not admit it in him▪ yet to further his own ends, he will sometimes put it on, and adorn himself therewith. Religion shall serve him as a canopy, to shroud the putrifaction of his divelish plots; being like one that lookes a squint, for while he seems to cast his eye on goodnes: his sight is fixed on wickednes, and may fitly be resembled to those women divels, who employ holy and sacred words about witchcraft, and magicall effects.

Yea, it is grown the highest maxime, in mundane policy, to seem (not be) religious. And there is scarce a man, who (sometimes to serve his own turn) will not seem devout: resembling that Roman Wolfe; who useth to talk of Religion▪ and piety; when he means policy▪

[Page] But principally, and more specially: there are two sorts of Polititians▪ who do play the hypocrites, and abuse religion for their own ends. viz. Covetuous persons, and Cruel men.

Sect. 79.

As for the first of these, how many Courtiers, Lawyers, Gentlemen, and Tradesmen are there? who make Religion serve them as a stalking horse, or mantle▪ that under pretence of it, they may deceive the world; both unseen, and unsuspected? like Judas, who pretended a religious care of the poor, when he would have the precious oyntment spared: when he intended nothing but to fill his owne bag: as the holy Ghost witnesseth, John 12. 5. 6. Or Gehazi, who pretended the children of the Prophets, when he aimed onely at his own benefit. Or the Scribes and Pharisees, who devoured widdows houses, under a colour of long prayers: Matth. 23. 14. Or Vespasian the Emperour; who erecting places to receive the urine, pretended the Cities wholesomnesse, and sweetnes: when he onely aimed at the sweetnes of gain, in the augmenting of his tribute, as Suetonius observes.

Whose publique spirit, is now growne so common: that every man, of every profession; can say as much: Not a Souldier either in the Kings, or▪ Parliaments Armie: but will say that he fights for religion, lawes, and liberties: when God knowes, and many of their owne consciences know; that no motive is so powerfull with them; as the name of commodity: as neither sighting for God, Religion, nor [Page] Country; but gold, the hope of which, makes them prodigall of their skin and blood.

Yea, let a common thief by the high way, but light into true meaning company: he will talke of sincere dealing, and uprightnes, against robbery, and oppression, and have many semblances of Religion, till he spies his opportunity, and then his hands shall manifest, that his heart and tongue did but dissemble.

Sect. 80.

Secondly, touching cruel, and bloody minded men▪ How [...]suall is it with our Lordly Prelates, and State Polititians, to imitate Iehu: who pretended zeale for the Lord of Hosts, when his project was for the Kingdom. Yea, how many of them will pretend with Herod, religiously to worship Christ: when they intend wolvishly to worry him. It is no hard matter to find a Judas in the Church: or a Joab in the State: that will seem to kisse Christ in his Ordinances, while they seek only to betray and murther him. Yea, I wish, there were not Commanders in both Armies, that resemble Galba: who assembled togetter the people of 3. Towns in Spaine, under colour to treat of something for their wealth: and having so done, caused 7000. suddenly to be murthered: amongst whom was the flower of all their youth: as Valerius relates. For as in former ages, so now: every Machiavilian Atheist, will sometimes make a shew of Religion, and honesty: though in their hearts they laugh at it; Even Iezabel, that her divelish plot may take the better, proclaims a fast before the murther. And Saul plotting to take away Davids life, by the hands of the Philistins: sayes to him, Be a valiant Son to me, [Page] and fight the Lords battayls. So Simeon and Levi cloak their purposed massacre of the Sechamites, with the conscience of Circumcision. And Absalom his treason, with the religion of his vow: yet these forsooth, are neither puritanes, nor hypocrites in the apprehension of our blind sensualists: because their spleene is onely against the religious; against whom they never leave barking out these names.

Yea, admit one shall upon every occasion, and in every company, be a severall man, and of a severall Religion, to day a papist▪ to morrow a precisian, and between whiles a Protestant at large; as shall best fit the affairs he is to negotiate, though his constant religion be according to the statute: as many such there be, both in Church and State, resembling an Actor on the stage, who sometimes playes the part of Agamemnon, sometimes of Achilles, sometimes of their enemy Hector, sometimes taking one mans person upon them, sometimes another. Or Water fowle, that for food and relief, go on the land with beasts: and swim in the water with fishes: and fly in the ayre with birds. Or Protius, who changed colour upon every remove. Or the Camelion, that can turn to all colours but white; the symbole of purity, can be any thing but innocent. Or Stython, Caneus, and Tyresias, who as they listed, would be either men or women. Or the Nazarens, who were with the lews circumcised, and baptized with the Christians: and so, as Ierome writes, were neither Iews, nor Christians; yet these are no hypocrites, &c.

But the truth is▪ the world affords not arranter hypocrites, then those she most acquits of hypocrisie, of whom these are chief. For as Christ to deceive the [Page] divel, took man upon him: so these to deceive men, take the Divel upon them; like that Dominick Fryer who poysoned Henry the seventh, County of Luysenborgh, with the Sacrament. No [...] does the Divel ever so deceive; as when hee appears like an Angel of light. 2. Cor. 11. 14. Our state Polititians; are like those Serpents spoken of by Solinus: that wound as many, as they wind into their imbraces. Nor do these Serpents ever sting so deadly, as when they bite without any hissing The skill is to know, and beware of them; For these Wolves come evermore in sheeps cloathing. And the more foule their intent or project is, the fairer shall their pretence be.

Sect. 81.

Now the best way, not to bee deceived is: to try before you trust them. And seeing mens hearts, and tongues, are not ever relatives: beleeve not words alone; for words of themselves, are no good tryall of profession. The worst men may speak well, and actions have only the power to discry Hypocrites.

Yea when all a mans religion lies in his tongue: and his hands either doe nothing, or ill: his profession is but wind as his words. Yea the noyse which their tongues make, in a formality of profession: shall in the silence of their hands, but condemn them for hypocrites. And no better argument, of an empty barrell then loudnes.

2. Neither l [...]t outward shews overcome thee: for an hypocrite is a thing fair to the eye, pleasing to the eare, harsh to the understanding: resembling Alcibiades Tables; which were fair without, foule within. And nothing more common then for men to pluck a fair glove, upon a foule hand: and under divers sutes to wear the same skin.

[Page] Yea over fair shews, are a just argument of unsoundnes: for no naturall face, ha [...]h so fair a white, and cleare a redde; as that which is painted. And while wee see men notoriously zealous in some things, & remisse in others: we may be charitably suspitious: many a sorry Tapp house, white limes, and glasses the front towards the streete: and setts out a costly painted signe; when there is nothing in the inward parts; but sticks, and clay, and ruines, and cold earthen flowers, and sluttery.

3. Touching practice: the best way is, not to judge of men by this or that single action as ignorant worldlings do; but by all together▪ as wise Christians doe. Observe what they are abroad, and what at home (for many of them are Angels abroad, Divels at home; at least in their own breasts: and worse when Angels, then when Divels) compare the severall circumstances, of their words and actions private and publique, past and present: considering, that whiles the mettle is the same; the form of each Cup may be divers. And so doing, thou shalt bee able to answer such an one, as Alexander did Antipater; Thou wearest a white garment, but it is lined with purple: thou art no more the man thou seemest, then the fouler (who under the shape and likenesse of an Ox; lyeth in waite for Partridges: that so hee may take and kill them) is that simple creature, which he would be thought to be. And having once discovered him: have no more to do with him. Yea accept not of the greatest curtesie from him: for they that are such; serve not the Lord Jesus Christ; nor seeke not thy good, but their own profit; and with fair spe [...]ch, and flattering gifts; deceive the hearts of the simple. Rom▪ [Page] 16. 18. The Bird that accepts of the Fowlers meat. buyes it full deetly, with the losse of her owne life. And Rat catchers use to mingle good Bread, with Poyson: that they may more easily deceive.

Wherefore when thou meetest with these Greeks, play thou the Trojan: who sayes, I much doe feare the Greeks, when they bring gifts. Take their meaning from a similitude: In leaping we use to go back, that wee may leap the further: and in striking, wee lift up our hand the higher: that our stroak may be the greater; which is the guise of all Hypocrites, and Polititians. And so much touching this sort.

Sect. 82.

4. Fourthly, To bring all ignorant persons (I mean ignorance of the best things) to this tryall: who no lesse raile against Puritans then the wisest. If hee bee a Puritan, and an hypocrite: whose profession, and practice is contrary then are they also notorious hypocrites and Puritans. For first if you mark them, they not only professe religion in ordinary; but in apearance they are extream devout (I mean by their devotion superstition) for as they call themselves Christians, and true Protestants: and Baptise their children as the children of beleevers which cannot well be justified; so they duely frequent the house of God, both Sundayes and Holy daies (I do not mean beggers; or the common sort of poore people; for they as if they had no soules, are without God in the world; and scarce hear a Sermon in 7. years; though these also have God▪ & Christ in their mouths more then any; and are the surest to goe to Heaven; because they have their Hell here. Yea, the summa totalis of their beleefe is; that all rich men shall go to [Page] Dives; all poore people rest with Lazarus in Abrahams bosome) yea, if there be prayers read in their parish Church every morning at 5. of the Clock; your ignorant, formall, titular, statute, neighbourly, and well meaning Christians; will not goe to the Alehouse, before they have beene in Gods house. And then are they so blest; that God wrongs them, if they speed not the better for it all that day, especially if they have a lucky hansel, so soone as they come home; the obligation is both sealed and delivered. For thus heathnish, and blindly superstitious are most men, notwithstanding our so much meane of grace.

But admit they love their profit, more then praying to God; saying of such as goe to Church on the week dayes; as Pharoah did of the Israelites; they are Idle: and as Judas of the Ointment, what wast of time i [...] this? Yet upon the Sabbath (especially in the forenoone) they never faile going to Church; accompained with a great part of their Families: where they are no sooner come; but having first bowed, and cringed to the Communion Table, done reverence to the minister, and the rest of their rich neighbours: you shall see them down upon their knees; and heare them say over all their Prayers: bee the minister speaking from God to them, or the people joyntly praysing God, or praying to him. Which being solemnly ended; they joyn with the Congregation in praying, singing, and hearing; and therein seeme more devout, in lifting up their eyes, elevating of their voyces, sighing &c. then ordinary. And when they heare the name of Jesus read, bee it but the son of Sirach; they doff their Hats, and scrape such a [Page] legge; as shall disturbe the whole Parrish. When the Gospel is read, they stand up all the while (but sit when they pray) and so when the Creed is pronounced or rehearsed▪ which denotes, that they will bee ready to justifie, stand to, and maintain those cansins of their faith; against all opposers.

And then with the like zealous confidence; they pro [...]sse in words: that they beleeve in God, &c. when th [...]y a [...] as ignorant what God is; as the child in the womb. The sacrament of the Lords supp [...]r th [...]y so adore: that the only receiving o [...] it upon their k [...]ees, upon g [...]od Fryday, or Eas [...]er day, and in thei [...] best [...]oaths▪ m [...]k [...]s th [...]m as holy as David, though they d [...]f [...]r no [...] [...]om beasts, more th [...]n in speaking. Ano [...]er while they sing in the words of the Psalmist: vnto thee O Lord do [...] li [...]t up my soul, Psal, 25. 1. when their soules, a [...]e no sitter to mount [...]p in meditation [...] heavenly thing [...]: then a Cow is [...]i [...] to fly. Againe they cry out, As the Hart br [...]y [...]th for the Rivers of wa [...]r, so p [...]eth my soul [...] after th [...]e O God. Psal. 4 [...]. 1. Th [...] word is more sweet [...]nto my mouth; th [...]n the ho [...]y and the hony comb. &c. Psal. 119. when they mo [...]e regard, the g [...]tting of five shillings in mony; then the Joy of the holy Ghost, or the peace of Conscience: and more prize the f [...]lling of th [...]ir Ba [...]s and B [...]llies; then the bread and water of life or; the light of Gods countenance.

S [...]ct. 83.

Again if Authority commands a Fast to bee kept: they will obse [...]ve it with the rest of their neighbours: yea like those hypo [...]it [...]call Jews, Isay. 58. 5. they will hang downe th [...] heads like b [...]lr [...]s [...]es; when yet their hearts stand upright enough. And [...]ast they will [Page] from meat by all means (which is but the shell o [...] out s [...]de) but not from sinne, the Kernell or soule of fasting. Yea they will hold out that whole day, that they may be able afterwards to bragge: how many sermons they heard, and how many houres each Minister was in praying. Yea so pious are they, that they da [...]e not passe through Pauls with their hatts on: or out o [...] it before they have kneeled downe to a pillar; though they be in hast, and their company wai [...]e the while.

I need not tell you how zealous▪ this blind and superstitious swarme are: for the Booke of Common prayer, The Apocrypha, the Crosse, Surplice, the Ring, rails, &c. Holy dayes, proc [...]ssion, and the like rites and superstitious Customs: for experience shewes; that they will loose their Lawes, Liberties, r [...]ligion, and dearest blood, rather then their goddesse Diana shall not still be worshipped, and had in honour.

Againe observe them at home: they can upon occasion [...]epeat so much of the sermon as concerns their wives, children, and [...]ervants: if it make for their owne ends; what was spoken against Idleness [...], Wastfulnes, Stubbornesse, Lying, and the like: though all the [...]est of the sermon, goes in at one eare, and out at the other: so pointing to them the right way of living well; while by their practice, they lead them the cleane contrary. As that Actor in the Co [...]edy, said with his mouth O Coelum: but with his finger pointed to the Earth. Yea they give their Children such ill [...]xample; that not seldome of parents to their bodies, they become murtherers of their soules, as Barnard observes. For notwithstanding all this their profes [...]ion, no generation of men, are more notoriously [Page] dis [...]olute for they are as prophane as very Turks; notorious Drunkards, Common Adulterers, Quotidian swearers and Cursers, Malicious scoffers at religion, and accusers of the Godly; and indeede what not? For no place but hell it selfe, can yeeld worse creatures then these. And yet no people under Heaven, thinke better of themselves: For as Micah could dotingly say; Now I know, that the Lord will be good unto me; seeing I have a Levite to my Priest. Judges 17. 13. Or as those, hypocrites, J [...]r. 7. 4. injoying the Oracles of God; and having received the cognizance of Circumcision: could boastingly cry out, the Temple of the Lord; the Temple of the Lord; when they even hated the Lord of that Temple: so these thinking themselves sanctified, by some outward works and priviledges. Isay. 66. 3. 4. will boast; that they were borne of Christian parents, have been washed with holy water; and are dayly fed with the spirituall Ma [...]na, of the word and sacraments, &c. though in effect, they renounce their Christendom; and are become profest enemies, to the Crosse of Christ, and persecuters of his members.

Sect. 84.

True, as the pretended Mother, that stole away the live child, 1 Kings, 3. 16. to 28. professed before King Solomon; as great love to it, and pleaded as hard for it, as the naturall mother could do: and yet so little did she care for it, that she was content to have it devided: which shewed plainly, that love of strife, and envie to the true mother, prevailed more with her, then true affection to the thing striven for: so these men pretend as great love to the true religion, as her best and truest friends: but when it comes to [Page] the tryall, she hath no greater enemies▪ For, for matter of Religion, they are much like the Romans; whom a sensualist would suspect to be very religious, and conscionable; for they allowed of the service of all gods, and to that end, built a Temple to all gods, calling it Pantheon: yet it was evident they were not, because they would never admit of the true God, to wit Iehovah. So these men (and indeed all the former) are very religious: for they will conforme to any religion the State shall establish, were it popery it self▪ resembling shel-fish, that increase when the moon increaseth; and decrease as it doth. Where note by the way, that onely dead fish are carried away with the stream. As when superstition and idolatty were re-advanced in England, by Queen M [...]ry: what was mens greatest care, but to serve the times? were not nineteen, or rather ninety nine parts of the land, ready to say, as once Hushai to Absalom? Nay but whom this people, and all the men of Israel chose; her [...] will I be, and of her religion will I be of. 2 Sam. 16. 18. Or as Naomi to Ruth; Thy people shall be my people, and thy God, my God. R [...]th 1. 16 And indeed, men that scoffe at the power of godlines are for any religion, so they may enjoy their immunities, Let them have the favour of great ones, and gain well by it; any religion shall serve their turn: for you shall never know them to suffer for a good conscience. No they will rather worship a calf with the Israelit [...]s: Exod. 32. 4. Or a golden Image, with the Caldeans. Dan. 3. 7. Or a filthy strumpet, with the people of Rome: w [...]o worshipped dame Flora, a common harlot, for a goddesse; because she made them her hair, of a great sum of money, which she had got by common bawdery. [Page] Yea, if the divel himselfe should but say unto these men as he did once to our Saviour, Matth. 4. 9. all this will J give thee, they would straightwaies fall down and worship him.

Nor can you wonder at this their indifferency: for notwithstanding they have enjoyed the meanes, this 20. 30. or 40▪ years: they are still as ignorant of God, of themselves, and all saving truths, as the very heathen: if ye doubt it, do but ask them a reason of their faith: their own tongues will tell you, I speak but the truth.

And the reason is this, they perform holy duties in formality onely, and out of custom, without reverence and feeling: Ez [...]k. 33. 31. which by little and little, does cauterize their consciences, and blind their minds.

Sect. 85.

I confesse many of them are honest infidels▪ harmlesse beasts; or if you will, good negative christians, or second table men, for matter of act: they are loyall subjects, live civilly amongst their neighbours, pa [...] every man his owne: are neither drunkards nor adulterers: but deny the power of Godlines, and are reprobate to every good worke: for (to let passe other things) scarce one in forty of them, will allow God upon his own day, above four hours: Or that duely prays in his family: yea, this is a superfluous expence of time▪ and a means to hinder each one in their severall stations: For as touching that of the Prophet, Pour out thy fury, upon them that know thee not, and upon the families which call not on thy Name: Jer. 10. 25. it is a hard scripture, and out of their reading: yea, of these civill honest men, scarce one of an hundred [Page] that fears an oath, or makes conscience of a lie: for at least they will [...]wear by their faith and troth: I do not say they will forswear themselves for an advanvantage: but I that scarce know what a tryall in law is, have not a little suffered b [...] their wicked answers in Chancery. And as for lying, and commanding others to ly, what more usuall? then to bid a wife or servant, if such an one ask for me, say I am not within: which none dare do that fear God, or that have any truth of Religion in them. Indeed others often pay them in their own coyn, with shame to boot: as once Cato served Nasica. And sometimes God reckons with them for all their lyes together: for it often falls out, that a servants denying his master to be at home, brings him within compasse of the statute for banquerupts; a just punishment for such as will be wise without God, and good without grace,

Sect. 86.

Again, I know these civill men passe for as good Christians as the best, with men of the world: Yea, with the reverend Prelats, and their creatures; for they count men religious, as they are conformable to their Canons: And all the Congregation is alike holy, and holy enough to naturall men: as Korah, and his prophane consorts told Moses and Aaron; when they rose up against them. Numb. [...]6. 1. 2, 3.

But as Isaac, if he had not been blind, would not have blessed Jacob, for Esau: nor Jacob taken Leah for Rachel, if it had not been in the dark: so these, if they were not ignorant of the Scriptures, would not take meer civil men for true Christians: but as empty [Page] pots, and boxes, in Apothecaries shops, having written upon them fair titles, of the best drugges and electuaries, do deceive ignorant commers in: so these though their hearts be base and vile empty pots, yet as they are overlayed with the silver drosse of glozing words, and glorious shews, do deceive simple Christians: who onely judge according to the outward appearance. Yea, perhaps they may deceive wise and able Christians, for a while: since the lamps of these foolish virgins▪ blaze no lesse, then the wise ones. Matth. 25. And tree [...], that have onely leaves: may make as great a flourish, as others that bear abundance of fruit.

True, wise men having heard them speak, and observed their practice, will soon see what christians they are: at least Christ (that knows their hearts, and cannot be deceived with shews) will one day cull them out, and let them know, what it is to come into his presence, and sit at his table without the wedding garment of faith and love. Matth. 22. 11. At which time, it will be too late to expostulate. Or if so, their own consciences shall stop their mouths; much after this manner: Thou thankest God with that Pharisee, Luk. 18. 11. That thou hast been no extortione [...] thou hast paid thy tythes, given every man his own, &c. but what will satan and conscience say: is this enough to make thee a true christian? no, thou payedst men their dues, but didst thou pay God his dues, the due of praying, hearing, beleeving, reading, confaring, & meditating in his word, of sanctifying his sabbaths, loving his children, promoting his glory, & gaining of other [...] to imbrace the Gospel: didst thou repent and beleeve the gospel, precepts, and menaces, aswell as promises? [Page] didst thou declare thy faith by thy works? didst thou fear an oath? hate a lye: &c. no, not one of these things ever troubled thy mind: yea, thou didst ever hate zeale and devotion so inveterately, that thou couldst in no case away with it in others. What difference then between thee, and an honest Infidel? Is not unhonest religion, as good as irreligious honesty? Alas, honesty without piety, is but as a body without a head: yea, without a soul, even a rotten and stinking carrion; and not a sweet smelling sacrifice in Gods nostrils.

Divers will say of morall men, if they go not to heaven; Lord have mercy upon us: yet Christ saith, except your righteous [...]esse exceed the righteousnesse of the Scribes and Pharisees: you shall not come there: Matth. 5. 20. Yea, he plainly affirms, that publicanes and harlots, shall get into heaven sooner: because the other beleeved not: neither are they so apt to justifie themselves, as the civilly righteous. Matth. 21. 31.

Many arguments might be brought to aggravate the wickednesse of a negative christian; but nothing can be spoken to his comfort; for the best of such christians, shall without sound repentance, and true saith in Christ, go to hell, as the Scripture every where shewes. It is not onely the robbing of Christ, or imprisoning him: but the not giving to him, the not visiting of him, shall condemn us, Matth. 25. 42. 43. The servant that increaseth not his talent, (though he does not diminish it) shall be bound hand and foot, and cast into utter darknesse Matth. [...]5. 30. And what saith our Saviour? Every tree that bringeth not forth good fruit, shall be hewen down, and cast into the fire. Matth. 3. 10. Neither was [Page] it sufficient that the Fig-tree which he saw Matth. 11. made as great a shew w [...]th leaves, as any other: but he cursed it, for being fruitlesse. Muc [...] more does that earth deserve rather a curse, then a blessing: which having been watered with the dew of heaven brings forth nothing but thornes and bryars, to scratch and teare the husband man that manures it. Heb. 6. 7. 8.

Sect. 87.

And so much to prove, that all naturall men (viz. Prelatical and scandalous Ministers, prophane, and loose libertines; Cunning Polititians, ignorant persons, and civil honest men. Who professe the same religion with us, and who unanimously call the religious Puritans, and hypocrites) are really and indeed most grosse hypocrites and puritans. I might likewise shew, that our open Antagonists the Papists; even while they curse, and raile so; upon the truly religious for Puritans, and hypocrites: are of all others the most notorious ones: for besides their works of merit and congruity: how contrary, yea how diametrially opposite, is their profession and practice? but to speake to them, were to knock at a deafe, or dead mans dore. Only let the ingenuous stander by, heare what Mr. Fox, in the beginning o [...] Luthers story: speakes of the Church of Rome in generall. His words are these, under pretence saith hee, of Peters Chair; they exercise a Majesty above Emperours and Kings: under the Vizard of vowed Chastity, raigns adultery: under the Cloake of professed Poverty, they possesse the goods of the temporality: under the title of being dead to the world, they not only raigne in the world, but also rule the world: under [Page] the colour of the keys of heaven, to hang under their girdle: they bring all the Estates of the world under their girdle; and creep not only into the purses of men, but into their consciences also: they hea [...] their confessions, they know all their secrets, they dispence as they are disposed, and loose whom, and what, and where they list.

And wherein did our Lordly Prelats, (who have alwaies made Gods people under the colour of puritans, the onely object of their cr uelty) come short of the Papists? Did they not under a colour & pretence of being fathers of the Church, by their usurped government, dethrone Christ the head of the church, and under the colour of Religion, take away the vigour and power of Religion. And while they calld themselves the chiefe priests, were they not Christ [...] chief enemies? certainly none will now (when they are so well discovered) deny it, that have eyes in their heads, and open. But I hasten to acquit the innocent, whom all these guilty persons do most unjustly and maliciously accuse and stigmatize, for the sole and only puritans and hypocrites. In whose tryall, two things are principally to be examined and enquired of.

First, What profession they make, and how agreable that is to the rule of Gods word.

Secondly, What their practice is, and how agreeable that is to their profession.

Sect. 88.

Ob. Now as touching the first, they are much found fault withall: as what needs so much profession? faith the sensualist (when his spight is at Religion) cannot men serve God in secret? but they must [Page] blow a trumpet, and hang out a flag for others to take notice of it.

Answ. To the which, that I may make a full and satisfactory answer, pardon the prolixety of it.

First, Such are to know, that profession can no more be separated from the truth of Religion, then light from the Sun. If thou shalt confesse with thy mouth the Lord Jesus, and shalt beleeve with thine heart: thou shalt be saved: for with the heart man beleeveth unto righteousnesse, and with the mouth confession is made unto salvation. And whosoever beleeveth on him shall not be ashamed. Rom. 10. 9. 10. 11.

True▪ fire (not painted) cannot but heat, breake forth, and ascend: We cannot carry musk in our bosome but the sent will disperse it self. There cannot be a candle in the house, but it will appear at the window: every fountain hath it streams, by which it may be known. Three things (saith the Spanish proverb) cannot be kept in: Fire, love, and the cough, it may as truly be said of grace. If Christ the Paschall Lamb, be in the House of the soul, the sprinkling of his blood will be seen without, by sanctification, and holines of life.

Whosever is indeed good, shall, and must also seem good: for first, his works will praise him, whether he will or no: his fruits will shew what tree he is.

Indeed, profession may be without grace, as leaves may be without fruit: but grace cannot be without profession; as fruit cannot be without leaves. That which is not gold, may glister; but that which is gold, cannot chuse but glister. We read of Wolves that come in sheeps cloathing; but never of sheep that [Page] come in wolves cloathing. Many harlots will put on the semblances of chastity; never the contrary. It is no trusting those, who wish not to appeare good.

Good men in Scripture, are compared to good and fruitfull trees: the heart is the root, grace the sapp, good works the fruit profession the leaves and blossomes: Now if there be sap in the root of a tree, and fruit grow on the branches; its impossible but some blossoms and leaves will shew themselves, Nor can it be expected, that eveiy such tree; like the mulbery: should first bring forth fruit, and then blossoms: For even repentance and good works, are but the fruites of faith; and the usuall method is, First the roote, then the tree, then the leaves and blossoms, and last of all the fruit.

Sect▪ 89.

Indeed there is a dead faith, spoken of Iam. 2. 17. 20▪ 26. which cannot be seen: which resembles the Ebone tree: that bears neither leaves nor fruit. But a true and lively faith, is operative, and works by love. Gal. 5. 6 Yea, it constrains thereunto: for the heart and mind having begot holy thoughts, the lips will not fail to bring them forth, witnesse the thiefe upon the crosse: If the law of God saith David, be in a mans heart: his mouth will speak of wisdom, and his tongue will talk of judgement. Psal. 37. 30. 31. The soul that hath received fu [...]l confirmation from God, in the assurance of its salvation: cannot but bow the knee, and by all gestures of body tel how it is ravished: whence it is, that many at their first conversion are held (by their carnal friends) to be mad, or beside themselves: as our Saviour was by his kinsfolk. Mark 3. 21. Ioh. 10. 20.

Secondly, Vnlesse he keep▪ his lips alwaies sealed [Page] up; he must either dissemble, which is cowardly and base; Or else his language will bewray what countryman be is. For if he speak (like the vertuous woman in the Proverbs) he opens his mouth with wisdome, and the law of grace is in his tongue. And while the door of his mouth is open: the standers by may behold, as it were in a temple, the goodly similitudes, and images of the soul.

Neither can he avoid speaking, for admit he be in adverse company: they will so beset a man with questions, and draw him on, and pick it out of him: that without an absu [...]d silence, he must shew an inclination one way: even as a ballance cannot stand still: but falleth to one side or other: or if he do not, they will gather as much by his silence, as by his speech.

For in this case carnall men are very apprehensive, for as the paynter Protogenes knew Apelles by the draught of one line: though he had never seen him before: so will they a gracious soul, by his very silence.

Or lastly, a man cannot dissent from their wicked customs, he cannot refuse to run with them to the same excesse of ryot: in drinking, swearing, prophaning the Lords day, and the like: much lesse can he admonish them, and so discharge his conscience (as who having but a spark of the spirit of God in him; can choose) but he makes too great a shew, and his profession troubles them.

Sect. 90.

Indeed they name profession, but their spight is against your religion: for be but as prophane as they, their quarrel is at an end: yea, it is only your holy & [Page] religious conversation, that raiseth their spleen: in that it [...]oth plainly, though silently▪ reproove, and condemn, t [...]eir sinfull and ungodly courses. 1 Pet. 4. 3. 4. Nor can they be so sottish, as to think Religion, and the service of God to be all lyning, no outside: There is a power of Godlinesse, and a form there must be: He that hath but a form of Religion is an hypocrite but he that hath not a forme, is an at heist.

Again, they will call upon us to hear lesse, and pra, ctise more; but it is not so much out not practizing of what we hear, that troubles them; as our much hearing, which shames them for hearing so little: they cry up practice, to cry down preaching: as the Papists extoll St. Iames, that they may disparage Saint Paul.

But for resolution herein, It is not to be expected, that religion should be spoken against under the name of Religion: or holinesse under its own name, for the divel is no dunce: but under the name of profession, puritanisme, hypocrisie, &c. But when any use these tearms, and know also that they will be taken in an evil sence: it is a manifest signe, that they hate and speak against Religion, under these names, and notions, and so against holines it self▪ under the name of profession: for otherwise, they would not persecute honest and orthodox christians; and say, they mean base and dissembling hypocrites: so imitating the Romans, who in detestation of proud T [...]rquine, that had tyrannized over them: banished a good Citizen, onely because he bare that name.

Sect. 91.

And so much to prove the necessity of profession: That true beleevers cannot but shew the power of [Page] grace, both in their words and actions: not to have them seen, and heard by men; as did the hypocriticall pharises. Matth. 6. 2. and 23. 5. no [...] thereby to merit from God, as do the Pharisaicall papists. They do good works, not because they should be seen, yet such as may be seen.

Wherein they observe this rule: good actions they will not forbear, let the malignant world be plea [...]ed or displeased; but if they can conceal themselves (so neither God nor others loose thereby) they will: like one that sent a letter, and a box with 500. pounds in it to Sir Edwine Sands: to be bestowed for the education of Children in Virginia, and for the propagating of the Gospel there. And concluded with, Your brother in Christ, dust and ashess

But hear their reasons and why they do it, for all Gods people walk by rule.

Indeed men of the world think, we can alleadge no other ground for our pro [...]ession, but humor: but we have no lesse then six solid reasons for it, for

1. First, God as strict y commands us to professe him with our mouths, as to beleeve in him with our hearts. These words which I command thee this day, sh [...]ll be in thine heart. Deut. 6 6 and what follows? thou shalt teach them diligently, and talk of them when thou si [...] test in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. Thou shalt bind them for a signe upon thine hand, and they shall be as frontli [...]s between thine eyes: yea, thou shalt write them upon the posts of thine house; and on thy gates▪ vers. 7. 8. 9▪ Yea, our Saviour commands it▪ upon pain of damnation. Matth▪ 10. v. 32. 33▪ whichis a terrible place for cowards and scoffers.

[Page] And as the word of God commands it, so the holy Ghost commends it. Mark. 15. 43. And highly condemns the contrary, in those chief rulers, John 12, 42. who durstnot confesse Christ, though they did beleeve in him.

Sect. 92.

2. Secondly, they do it, that God may have glory by it: Let your light so shine before men, that they may see your good workes and glorisie your Father which is in heaven. Matth. 5. 16. A father gains much honour by the vertuous and good demeanour of his children. And the glory of a King doth much consist, in the multitude of his known, and loyall subjects. Yea, Christ hath therefore made us a chosen generation, a royall priesthood, a peculiar people &c. that we should shew forth the prayses of him: who hath called us out of darknesse, into his marvelous light. 1 Pet. 2. 9.

So that to be good, and not to appear: or to appear good, and not to be: is not the way to glorifie God, or for him to glorifie us.

Sect. 93.

3. Thirdly, We professe Christ openly, that we may win others to the same truth. St. Paul wisheth the Philippians; to shine as lights in the midst of a naughty and crooked Nation: by a blamelesse and pure life: thereby to winne others, amongst whom they lived. Phil. 2. 15. And St. Peter the like to his converts. 1 Pet. 2. 12, A holy life is like a precious and sweet persume; whose savour spreads it selfe, and is pleasant to all that come near. A godly man by his vertuous example: though he otherwise be silent, yet by that dumb Oratory: he preacheth to the world, and doth not seldom win others to imitate the same. We read that many infidels were won to the Christian [Page] faith: by seeing the vertous lives of the Christians. Yea Zozomen reports, that the devout life; of a poor Captive, Christian maid: made a King, and all his Family imbrace the faith of Christ. And the like memorable president, we have in St. Alborn: who receiving a poore persecuted Christian into his house; and seeing his holy devotion, and unblameable life: was so much affected therewith; that hee became both an earnest professor of the faith, and in the end a glorious martyr for the Faith.

And what saith our Saviour? No man lighteth a Candle, and putteth it in a privy place; neither under a bushell; but on a Candle stick: that they which come in, may see the light. Luke 11 33. Yea a Candle in the house▪ gives light not only to them that are within; but also to passengers in the street.

No matter how close evils bee, nor how publique good is, Yea to conceale goodnesse is a vice, and vertue is better by being imparted. Yea so much the better, by how much the more it is communicated: and to keep it private is the only way to be deprived of it.

Sect. 94.

4. Fourthly, Because when ever we receive mercy; or are delivered out of trouble: it is to this very end. Psal. 50. 15. Luke 8. 38. 39. And to praise God, and professe his name in the presence of others: is all we can returne to him in way of thankfullnesse. Yea if I may so speak, how can we requite the Lord better? Then in bringing him more customers; to buy wine & milk without mony, & without price? Isaey. 55. 1. Whence holy David, so often inculcates these, aud the like vowes: O God thou hast taught me [Page] from my youth, even until now: Therefore will I tell of thy wondrous▪ workes, Thy righteousnesse O God, will I exalt on high: for thou hast done great things for mee. Psal. 71. 17. 18. 19. and again, Psal. 51. Deliver me from blood O Lord, the God of my salvation: and my tongue shall sing faithfully, of thy righteousnesse. vers. 14. And againe, Psal. 119. My lips shall speak of thy praise; when thou hast taught me thy statutes. vers. 171. as if he knew not how to do a more acceptable service.

And least you should think this was in private, betweene God and his owne soule: he useth these and the like expressions, almost in every Psálme: I will pay my vowes unto the Lord; even now in the presence of all his people: I will give thanks unto the Lord greatly, with my mouth, and praise him among the multitude: my mouth shall dayly rehearse thy righteousnesse, and thy salvation: Yea I have declared thy righteousnesse, in t [...]e great Congregation. Loe I will not refraine my lips; O Lord thou knowest: I have not hid thy righteousnesse within my heart; but J have declared it. I have not concealed thy mercy, and thy truth from the great Congregation. Psal. 22. 22. and 35. 18. and 71. 18. and 109 and 111. and many the like places. Nor was this only in his prosperity, and before his owne people: but in the midst of reproaches, and before Kings he had the face; to professe the name of God: without ever being blankt, or ashamed at their presence. Psal. 119. 46. which as I conceive was one reason: why hee was called a man after Gods own heart. And that this hath beene, the constant practice of Gods people in all ages: both afore the Law, under the Law, and after the Law: I could easily shew; but I have already exceeded.

[Page] And certainly, if he must be praised in all his creatures, much more in his new creatures: if in the witlesse wormes, and sencelesse vapours Psal. 148. much more doubtlesse in men, in holy men, in saints: upon whom he hath bestowed the blessings of the life present; and of that which is to come. And what an unthankfull silence is it, To smother the workes of God in an affected secrecy? Yea to make God a looser, by his bounty to us; were a shamefull injustice: even we our selves, abide not those spunges, that suck up good turnes unknown. O God! we are unworthy our spirituall eye sight: if we do not publish thy mercies, on the house top; and praise thee, in the great Congregation.

Sect. 95.

5. Fifthly, Another reason is hope of reward: which is so anexed to the profession of Christs name: that only to beleeve in him, is not sufficient. Matth. 10. 32. 33. Yea except we confesse him here, he will not owne us hereafter. Luke 12. 8. If thou shalt confesse with thy mouth the Lord Jesus (saith St. Paul) and shalt beleeve in thine heart; that God raised him from the dead: thou shalt be saved, Rom. 10. 9. 10. where hee putteth confes [...]ing, before beleeving: for that many do the latter, which never attaine unto the former. And againe, 2 Tim. 1. The Lord shew mercy unto the house of Onesiphorus (why? marke the reason) for he oft refreshed me, and was not ashamed of my bands, vers. 16. What is the Hart the better for his horns and strength, since he wants courage to use them? So what is any man the better for hidden grace, if it bee not exercised, in the practice of good duties? Especially considering, hee looseth the reward, which is [Page] promised to faith; if that be wanting. For as Joseph said to his Brethren: see my face no more, except your Brother Benjamin be with you. So Christ saith in the fore mentioned places: You shall never see my face, except you aswell confesse my Name, as beleeve in mee.

Sect. 96.

6. The sixt and last reason is, Fear of punishment: Whosoever saith our Saviour, shall be ashamed of me, and of my words; among this adulterous and sinfull generation, of him shall the sonne of man be ashamed, when he commeth in the glory of his Father, with his holy Angels, Mark. 8. 38. and in Matth. 10. 33. You have the same in other words: Now consider these Scriptures seriously, all ye white▪ Liver'd Christians: and tremble to think of them.

But thou wilt say, I am not ashamed of Christ: neither do I deny him; though I make not so glorious a profession as others.

To which I answer: Not to declare thy faith▪ is to deny it, saith Fulgentius. Concealment of some truths, is oftentimes as faulty; as a deniall. True fidelity, and sincerity: is not niggardly in her relations: or if she be, she smarts for it afterwards. As see what David speaks in this case; I said I will ke [...]pe my mouth bridled, while the wicked is in my sight: I was dumb, and spake nothing: I kept silence: even from good. (but mark what follows) my sorrow was more encreased &c. Psal. 39. 1. 2. And the Prophet [...]eremiah, makes the like confession. Jer. 20. 8 9. 10. they found by experience, that not only not to deny, and contemne the truth: but not to confesse it was dangerous. The Merozians opposed not; they denyed not; they only [Page] stood still, did nothing, said nothing: yet were they cursed. Judg. 5. 23. think of this, yee that hide Christ, as the woman of Bahurim hid the spies: in the deepe well of your hearts▪ and cover the mouth of it; with the mantle of discretion, as she did with corn. 2 Sam. 17. You are dumb to any good, and holy conference: but to any thing else, you have wind at will, and tongue enough. But talk what you will, of your honest hearts, whilst yee have dumbe mouths, and lame hands: you are no beleevers: faith will open the lips, and hee that loves God, cannot but speake for him. None shall raigne with Christ, but such as suffer with him, 2 Tim. 2. 12. and none suffer for him, but by reason of their professing him. He who had not his dore poasts sprinkled with the blood of the Paschal Lamb: was sure to suffer, by the destroying Angel. Exod. 12. 13. And the fearfull shall goe first, and before other sinners▪ into the lake that burneth with fire & brimstone, which it the second death. Rev. 21. 8. They have been the most backward to all good: and therefore shall be the foremost, and have the precedency in suffering all evil. And so much of the reasons, why we professe Christ boldly.

Sect. 97.

It remaineth to shew, what reasons worldly men have, not to confesse him openly: except it make for them; although they doe in part beleeve in him. I will give you three of the principall; and by them you may guesse at the rest.

1. First, because they love the praise of men, more then the praise of God. This the Apostle shewes, to have beene the reason: Why many of the chief Rulers among the Jewes; did not confesse him. Iohn. 12. 43.

[Page]

Sect. 98.

2. Secondly, least they should loose their case' profit, or preferment thereby. And this appears to have beene the reason; why the blind mans parents; whom our Saviour cured with Clay and spittle: did not confesse him: for they chose rather to conceale their knowledge of, and love to Christ: then to bee put out of the Synagogue, for confessing of him. Joh. 9. 22. Their hearts were not so faulty, as their tongues: But had their faith been right and straight: they would have profest him living, and pronounc'd him dying: even as the Martyrs, in the midst of the flames.

Sect. 99.

3. The Third, and principall reason is cowardlynesse, and want of fortitude: which was Peters case, when he denyed, and foreswore his Master.

There is such a spirit of Cowardize; possesseth many: that they are loath to do ought appertaining to religion; that might difference them from the multitude; or make them noted for singular. They ow God some good will: but they dare not be known of it: like Nicodemus, they would steale to heaven: if no body migh [...] see them.

But let such, mind what the scripture speaks: I lay in Syon a stumbling stone (meaning Christ) and a Rock to make men fall: and every one that bele [...]veth in him shall not b [...] ashamed, Rom. 9. 33. where it is plaine, that he who is ashamed to professe his name: did never truly beleeve in him, howsoever hee may flatter himselfe.

As what probability is there? These Cowards can be bold enough, to do any evil: but they are afraid, [Page] and ashamed to doe, or so much as seem good. And so measuring our foot by their own Last: they censure us for silly, or proud; in doing that which they dare not.

Reall and Hearty Christians; will both speak, and if that will not serve; no lesse smart for Christ, otherwise be we never so vicelesse, vertuous wee cannot be.

Sect. 100.

And so you have the necessity of profession; with six reasons for it, and three against it, if you would make a right use thereof? I will give mine advice in a few words.

Hath God inseparably joyned these two together? Profession and beleeving? And is the same back'd with so many solid reasons drawne from the word? Which is sufficient to decide all controversies; Then let us not separate what he hath joyned. Let us not closely dissemble, or conceale that grace which we have; either for feare of danger, as Peter did his zeale and affection to Christ; or for shame of being taken notice of; like Nicodemus, when he stole to Christ by night; untill his love and fervour brake forth; and could no longer bee suppressed. But let our light shine before men; so God shall have praise, we comfort, others profit.

Yea admit we are rebuked for the same; as the blind man was, for calling after Christ, Luke 18. 39. Or as the two blind men were, for crying O Lord the Sonne of David have mercy on us. Matth. 20. 31. Let us no more forbeare then they did. Yea though we suffer for it, let us never be ashamed of our masters service. Bee not, saith St. Paul, ashamed of the testimony of our [Page] Lord: neither of me his prisoner: but be partakers of the afflictions of the Gospel, according to the power of God, 2 Tim. 19. No matter what Judas saith, touching Maries ointment: so long as Christ himself approves of it. Did our Saviour Christ forbeare to heale on the sabbath day, Because the Scribes and Pharisees took it il? No but rather did it the more Luke 6. 11. And the like: Luk. 13. 31. 32. When Peter and John were charged, to speake no more in the Name of Jesus: their answer was: wee cannot but speake that whieh wee have heard and seene, Acts. 4. 20. Let the same resolution be ours, since the case is the same.

Yea, let us goe a straine higher: and the Holy Ghost will beare us out in it Namely when we are dispised for professing the Name of Christ: Let us do it the rather. When Michael scoft at David, for dancing before the Arke: and called him Foole: his answer was, I will be yet more vil'd; and will bee low [...] mine owne sight. Yeelding two reasons for it, First, it was that wherewith God was wel pleased; Secondly hee should be had in more honour, with the same maid servants: in whose eyes shee supposed him to be uncovered as a Foole. Hee knew that nothing co [...]ld be more Heroicall; then this very abasement.

And it is our very case: every scoffing Michael (for none else will do it) derides our holy profession: but with God and the gracious; we shall bee had in honour. Yea our malicious and scoffing adversaries: shall honour us, by deriding us. For when vicious men think to tax and traduce us: they do in truth commend us: their dispraise is a mans honour, their praise his dishonour. Yea Terence a heathen could say: that to be evil spoken of by wicked men, was [Page] a glorious and Laudable thing. And another, that it is no small credit with the vile: to have a vile estimation▪ which being so: let us with Job take their reproach upon our shoulders; and hinde it as a Crowne unto us, Job. 31. 35. 36. At least let us immitate St. Austen, who feared the praise of Good men, and detested that of the evil.

And so much of the first generall: namely how that profession, which the world so condemnes, and cryes out upon; is agreeable to the word. I come now to shew, that their practice is (in an acceptable measure) answerable to their profession, of which in the next division, or second part: this finding no worse acceptance, then the former treatise. In the meane time; (to satisfie the desire of many: who are pleased to enquire after my former Collections) I have adventured to publish

The Cure of Prejudice.

The Benefit of Affliction.

The Victory of Patience.

A Counterpoyson; or Soveraigne Antidote against all griefe.

Sinne Stigmatized, with an addition.

Compleat Armour: against evil society.

Cordiall Counsell.

Characters, of the kindes of Preaching.

Gods goodnesse, and mans ingatitude.

A hopefull way to cure, that horrid sinne of swearing▪ in two sheets of Paper.

Some of which, are sold only by Iames Crumpe, a Booke binder, in Little Bartholmews Wellyard.

Imprimatur JOH DOVVNAME.

FINIS.

Of him, and through him, and for him, are all things, to whom be glory for ever, Amen.

Rom. 11. 36.

The Table.

[Page]

A.

WE are bound to vindicate the Absent. 125.

Both good and well must in our Act [...] ons meet. pag. 103.

Sensuallists judge of the Action by the successe. 77.

They will accuse the Godly for their vertues and Graces. 81.

He that accuses another must be free himself. 70.

Advice to the Godly. 128.

The Godly may and ought to agree in affection though they differ in judgement. 5.

Different dispositions can never agree 2. 4.

Be men never so opposite they wil agree against the good. 3.

Carnall men apply what they heare to others. 153.

B.

The Beggers Character. 150.

C.

Several cases wherein they censure the Godly hypocrites. 123. As for one single act of impiety, 52. Yea for common infirmities, 57. Yea for sins before conversion: 51. Yea for any disaster, 77. or naturall defect: 78. Yea, for things indifferent, 79. Yea for their vertues. 81. or their best actions, 99. Yea condemne all for the faults of a few 70. yea censure them for the greatest censurers. 36.

Eighteen reasons of their censuring the godly 124. [Page] as doing it out of ignorance 111. or out of policy, 112. or ou [...] of some naturall aptitude 112. or out of busenesse 113. or out of guiltinesse 114. or out of pride 115. or out of prejudice 115. or out of Misprision 116. or out of envy 116. or out of selfe-love 117. or that they may bee upon even ground with the Godly. 117. or out of partiality 118 or out of a contrariety of disposition 118 or because Satan will have them do so 119. or b [...]cause they cannot do us more mischiefe 120. or to incite others to do the like 121. or because the world looseth a limb or member 123. and Satan a subject or prisoner by every one that repenteth 123. though properly they have no cause nor reason. 111.

The Censurer alwaies worse then the censured. 114.

They measure others by themselves, 114. they censure our moats not their owne beames. 29.

They put their own faults in the hinder part of the wallet 118. ours in the fore part 118 selfe examination would make them more charitable. 118.

They that know least Censure most. 112.

They Censure things indifferent, passe by haynous crimes. 112.

They expect wee should cease to be men so soone as we become religious. 52.

Did wee cease to bee Godly their censures would [...]ease. 119.

They would Censure Christ himself. 128.

Neither can God please them. 128.

What they are to do that have censured the Godly. 127.

Christian [...] bound to beleeve aright and live well. 20 [Page] to shine out as lights, and profit others, 20. to grow in grace. 20.

An evill Christian the worst of all men. 136.

Every man the spouse of Christ, or the Adultresse of the Divel. 40.

Church never without Hypocrites. 71.

Civil men pay men their dues, but not God 158. good negative Christians 156. but reprobate to every good worke 156. searse one in fourty prayes in his Family. 156. Feares an oath, or makes conscience of a lye. 157.

They are all for Circumstance, nothing for substance. 82.

They passe for good Christians with men of the world 157▪ yea with the reverend Prelates 157. none so unlikely to be saved 32. in a worse condition then the openly prophane 159. the more unrebukable the harder to be convinced. 32.

Conditions as various as faces. 1.

They will condemne all for one. 70.

How absut [...] it is. 71. 73. 74.

How Confident the prophane, how diffident the religious. 12.

Variousnesse of disposition the cause of Contention 1.

Contrariety a Cause of Misprision. 118.

The Trydentine Councel. 126.

Conscience if good is tender 94. and makes Conscience of every sinne 92.

As Conscience must lead us so truth must lead our consciences. 98.

Nothing so raiseth their spleen as a good Conscience 95.

[Page] How basely they think of a tender conscience▪ 99.

Wicked men have dumb consciences, 34.

No lesse difference in consciences then stomacks. 97.

D.

Ever [...] sin deserves Damnation but onely continuance in sin damns. 66.

A plausible Deceit▪ of naturall men. 16.

How the Divel be-fooles wicked men. 72.

The Godly differ not in fundamentals. 5.

Differences arise that the obstinate may bee hardned. 6.

E.

Various Effects of the same sermon. 2.

They envy us because we doe better, 116. or farre better, 116. or are better esteemed. 116.

The envious emulate what they cannot imitate, 116.

Only to refraine evil is to be evil. 20.

Of two evils choose neither. 98.

To be evil spoken of, by evil men an honour. 175.

No argument of an evil man. 7.

The force of example, 121.

In what cases example must lead us, 98.

`Naturall men alwaies in extreams. 77.

F.

What use to make of the Saints falls, 67. the godly bettered the wicked hardned by others falls. 76.

The wicked take encouragement from the falls of Gods people 61. the Godly are made more carefull thereby, 62. when thou seest another fall reflect upon thy selfe. 96.

All the Saints have had their failings 63. the best [Page] want their grains of allowance, 54

God esteemes Faith above all performances 65.

Carnall men flatter themselves that they are good happy &c. 29. and in farre better condition then the godly. 30.

Formall Christians will seeme to out-strip reall, 131. they have only a Form of religion 82▪ we should preferre the meanest beleever before the best accomplished Formalist. 6.

G.

Guilty persons will accuse the most innocent, 130. they prerend we are guilty that they may be thought innocent, 115. they speake evil of the godly, they think otherwise, 96. of which sundry instances. 96.

They call evil good, and good evil, 125. what ever good we do they will strangely censure us, 100. of which many examples. 100.

The Gospel but few firm friends, 155.

Every gracious heart scrupulous, 94.

Sometimes Grace is asleepe in the waryest breast, 64.

The growth of grace like the growth of a tree, 54.

H.

How wicked men are hardned by others fals. 70.

The Worlds hatred a good signe of a Godly man. 5.

Our much hearing troubles carnall men. 165.

Untill the Heart bee changed God esteemes not what we doe, 30. Our best vertues but shining sins 3 [...]. Naturall men have inlightned Heads dark Hearts' 28.,

[Page] The tongue discovers the Heart. 44.

All Protestants at large Hypocrites, 137. of which many instances, 84. 85.

Prophane men notorious Hypocrites, 141▪

They will go to Hell, and ask what is that to us? 101.

Polititians horrible Hypocrites, 144▪ their policie painted out, 72. they can bee in each company a severall 147. of any religion, 147. the more foule their intent, the fairer pretence, 148. How to beware of them, 148. over faire shewes an argument of unsoundnesse, 149. they pretend pietie, aime at profit, 145. will execute any cruelty, 146. under pretence of worshiping Christ they will betray him▪ 146.

Prelaticall and scandalous Ministers notorious Hypocrites▪ 138. And Papists the like: 160. and likewise the Prelates, 161.

Ignorant persons notorious Hypocrites 150.

What sort of Hypocrites▪ do most harme, 143.

That there are many hypocrites, 131. some whereof only professe religion with their mouthes, 131

Others hear much and practice little, 132▪ to whom they may be compared▪ 131. 132. a third sort that make religion a sta [...]king Horse to vilany, 133. and to whom they may be compared, 133.

The Hypocrite an Atheist, 139. Hee performes holy duties without reverence o [...] feeling. 156.

Hypocrisy the worst of vices, 69.

The Hypocrite makes the way of truth evill spoken of, 134▪ causeth others to blaspheme God, 134▪ betweene hypocrites and prophane men the righteous [Page] suffer, 134.

The hypocrite▪hurts others but most himselfe 135. his reward, 142▪ they shall have the lowest place in Hell, 69. 135▪ He loads Christ with many sins, Christ loads him with many woes and curses, 135.

We never read of an hypocrites repentance, 136.

Civil men looking upon▪ the prophane, admire their owne holinesse, 16.

The more holy a man is▪ the more sensible of his unholinesse, 9▪ beleevers holy in Gods acconnt 9.

Many converted by seeing the holynesse of Christians, 168.

The dispraise of wicked men an honour, their praise a dishonour. 175.

I.

Three degrees of ignorants, 23.

The zeale of ignorant ones for their Diana. 153.

Actions of indifference when they trench upon the Conscience lay deep obligations upon the Soule 97,

Opposers of reformation [...]nfit to judge of things indifferent. 100.

Divers cases wherein naturall men will judge the Godly hypocrites, 52▪ to 111▪ How partiall they are in [...]udging, 56 58▪ How quick-sighted in ou [...] faults, how blind to their owne, 57. they have a vaile over their hearts, 33. none but senfuallists will determine of any ones small estate, 46. the religious accused of rash judging. 36. but their accusers are thereof guilty, 36. the religious judge none hypocrites for single actions, 37. though they may suspend that good opinion, 37▪ they can distinguish betwixt sins of infirmity and the common practice [Page] of sinne, 38▪ they judge not their brother for what he hath been, 50. he that is wicked now, may be a new man to morrow, 48. the dangerous consequence of judging men for single actions of impietie, 68. the tree is knowne by its stuit, or want of fruit 41. who are in their naturall estate, who in a reprobate condition, 46. God lookes not so much to what we do, as to what we would doe▪ 55. men shall bee judged by their words. 45.

Wicked men call execution of justice cruelty, 105. yet no pleasinger sacrifice to God, then the blood of malefactors, 109. we cannot pleasure a delinquent more then in yeelding him up to justice, 108. nor the Kingdom▪ 109. the death of the wolves being the safety of the sheepe, 109. Nor a mans selfe. 109.

L.

Beleevers freed from the rigor of the law, 55. 56. unbeleevers bound to keep it actually, and spiritually, 55. 67.

Seven reasons of beeing circumspect in our lives, 129.

M.

Magistrates must judge according to the Lawes written, 108. they are guilty of the sinnes they punish not. 110.

A world of people injoy the means 40. year yet as ignorant as beasts▪ 156 wicked men resembled to beasts 3

Wicked men decoct the mercy of God into poyson 61. How ignorant worldlings murmure at the passages of Gods providence, 128.

N.

The reward of a negative christian, 159. the man beeing new his old sinnes are not to bee cast in his [Page] teeth. 51.

O.

No beleeving a wicked mans Oath, 59. of which examples 59. An unlawfull oath better broken then kept. 98.

Obedience of naturall men partiall. 83.

Outward things happen alike to all. 78.

P.

Papists painted out 105. 160. many of parents to their Childrens bodies become murtherers of their soules, 153. their passions and affections make them partiall, 118. a Pastor must have regard to circumstances, 103. and preach law as well as Gospel, 104. how carnall men mistake the word peace, 102. what true peace is, 102. a civil and a religious peace, 108. the ruine of enmitie is the resurrection of peace, 109.

Naturall men do well in persecuting the godly, 21. of which number were the Prelates, 21. they persecute us to the death for shewing them the way to eternall life, 22. What is done to his, Christ takes as done to him, 127.

Of Pluralists, 140.

Practise of the French prelates, 126. hee that will know must resolve to practise, 4. wholsome preaching displeaseth carnall minds: 103. desparation kills his thonsand▪ presumption his ten thousand▪ 104. pretended lovers of peace profest haters of truth 84 profession found fault withall, 161. they name profession meane religion, 164. and holines 165. profession and the truth of religion inseparable 162. profession may bee without grace but grace cannot bee without profession, 162. profession put before beleeving, 170. six [Page] of profession 166. to 172. not to declare our faith is to deny it, 171 to hide our graces a shamefull injustice, 170. not to bee ashamed of our masters service, 174. since God approves of it no matter what they think, 175▪ yea if they despise us do it the more 175. Not to shame our profession▪ 128▪ though to forbeare evil is quarrell sufficient, 164. a mans works will declare him, 165. but a dead faith which cannot be seen, 163. that there are many who professe and practise not 131. to▪ whom they are like, 131. profession where is want of inward truth will agravate judgement 129. Civil men professe not because they love the praise of men. 172. Secondly least they should lose of their profits, ease, &c. 173▪ Thirdly because Cowards 173. they are bold enough to evil ashamed to bee thought good, 174. have tongue enough to dishonour their maker are dumb to his praise, 172.

As prophane as very Turks yet none thinke better of themselves, 154 Naturall men pure in their own eyes, 14. to 23▪ they breake none of the commandments, 17. how they applaud themselves, 14. 15. &c. Seven reasons thereof, 22. Antinomians as pure as the prophane, 12. only sensualists will bragge of their faith workes and good meaning 9. No matter how close evils be nor how publique good is, 168.

The religious reputed pure in their owne eyes, only their accusers are so, 7. When they terme us puritanes themselves know not what they mean therby, 100▪ the Godly ever bewailing his wants, and weaknesses, 8. and best actions, [...] ▪ as knowing themselves marble to all good, wax to all evil, 8. 10. they are humbled for those sins they never committed, 11. we are commanded to bee pure holy and perfect, [Page] even as God is. 86.

Q.

In things of a questionable nature take the surest side. 97.

R.

Carnall men enemies to reformation. 106.

How exceedingly the regenerate and unregenerate differ in their hearts, 23. 24. also in their sight and knowledge of spirituall things 25. with the use of it, 27. the regenerate man is not wholy spirit as the carnall man is wholy flesh. 54.

Scarce a man but would be taken for religious, 145. not one in ten realliy religious, 2. most content themselves with a meer forme, 14. the naturall mans religion is to oppose the power of religion 3. all religions will joyne against the true, 3. for nature abominates the power and purity of religion, 155. civ l men will conforme to any religion▪ the state shall establish 155▪ they think religion consists all in quietnesse, 106. signes of the true religion, 4. not the true except every where spoken against, 5.

God esteemes of men as they are, or are not religious, 6.

Sound repentance turnes the back upon all sin, 86. if we meddle not with repentance, they have no quarrell against us. 119.

report from evil men not to be beleeved, 58. wherof instances. 58.

We make those sinnes ours, which we do not r [...] prove, 101. to be a doer of ill or no hinderer much about [...]ne, 101.

To be righteous in our own eyes, see pure;

The regenerate and unregenerate walk by contrary rules▪ 99.

[Page]

S.

Though we are perfectly justified we are sanctified but in part, 53.

A slander is Satans mind in their mouth, his heart in their lips, 119.

No possibility of beeing saved untill wee find our selves in a lost condition. 32.

Every Atheist upon occasion can seem a saint, 146.

Scandals are traps and ginns, laid to destroy wicked men, 75. while they scoffe at us, God laughs at them▪ 127. if they cannot seduce us, they will traduce us, 116. Signes of a wicked man, 39.

Sinne is so bred in the bone, that it will never out of the flesh, 52. the godly see sinne in all they speake, think, or do, 8. but naturall men want eyes to see their sinnes, 22. trouble for sin a good signe, 78. the lesse sensible the more sick, 33. naturall men will either deny their sins or justifie them, or shift them off to some other, 18. or by subtile distinctions make them no sinnes, 18. petty sinnes no sinnes with them▪ 19. they are never troubled for sinfull thoughts, vain words, &c. 16. or for Sinnes of omission, 16. the true Catholick hath a Catholick care of all sinne, 92. a vast difference betweene the sinnes of the Godly and wicked in divers particulars, 62. Sinne in the regenerate, nothing but sinne in the unregenerate, 65. the sinnes of the Godly and wicked so differ, that in comparison the former are said not to sinne, 63. where sinne now abounds, grace may asmuch abound, 48. to be the same alone, and in publique, a notable signe of sinc [...]rity, 96.

They slander us to mitigate their own shame, 117.

If we scruple small matters, they say wee stumble [Page] at strawes, and leap over blocks, 82. but it is themselves that strain at gnats, and swallow Camels, 82. Six reasons of making conscience of smal sins, 85. 87. 88. 89. 93. to scruple smal sins the best evidence of sincerity▪ 95▪ examples of severe punishment for small sinnes, 89. 90. least things great tryalls of a good conscience, 92. hee that is unjust in the least will rather in the greatest, 92. 93. the wages of the least sin, is death, 90. one sin will keep possession for Satan, as well astwenty. 91. no sinne small but comparatively. 90.

They speak evil of us, because they cannot doe evill to us, 120▪ or that they may have some colour to persecute us, 120. or that they may incite others to do the like, 121.

The spirit only [...]onvinces of sinne, 34▪ 36. How to know whether we be spirituall or no, 14.

They forestall the simple with strange surmises, against the godly. 125.

If we refuse to sweare, or drink with them, we are puritans. 81▪

T.

A good signe to know the true religion by, 12▪ to know the truth wee must become spirituall, 4. the truthes adversa [...]ies pretend as great love to it, as he [...] best friends, 154. nothing must bee yeelded to that may prejudice the truth, 108. some as deeply in love with vice and error, as others are with vertue and truth. 2▪

V.

Why God permits his people to vary▪ 6.

The better vice is, the worse it is. 135.

The uprightnesse of Lewis the 12t, 126.

[Page]

W.

The Waldenses cleared, 126.

God will not see weaknesses where he sees truth, 36.

Wicked men flint unto good wax to what is ill, 105, they cannot but tell others that they are wicked, 43. they honour us by deriding us, 175.

God in his accepts of the will for the work, 66.

We can do nothing without a million of witnesses. 96

we may judge of men by their workes, 41. and by their words, 42. 43. it is only in Christ that we or our works are accepted, 32.

Z

A description of Zeale, 104. naturall men preferre a quiet prophanes before a Zealous devotion: 106.

FJNJS.

Errata,

The Reader is desired to expunge two lines, and a halfe, in page 31: beginning at the 22. line: which by an over- [...]i [...]ht escaped, and in page. 137. line 5. for Herod-like, read Pilate-like: Other litterall mistakes, and points misplaced there are: which the reader may be pleased to beare withall.

[Page]

Information about this book

Title statement

The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius.

Younge, Richard.

Edition statement

1646

Publication

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Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A97246

ID [STC]

Wing Y149

ID [STC]

Thomason E1144_1

ID [STC]

ESTC R208480

ID [EEBO-CITATION]

99867428

ID [PROQUEST]

99867428

ID [VID]

119739

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(EEBO-TCP ; phase 1, no. A97246)

Transcribed from: (Early English Books Online ; image set 119739)

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Source

— The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius., Younge, Richard..

Extent

[8], 176, [14] p.

Printed, by Tho. Paine, for Benjamin Allen, and are to bee sold at his shop in Popes-Head Alley,. London :: 1646.. (R. Junius = Richard Younge.) (Includes index.) (Annotation on Thomason copy: "feb: 25 1645"; the 6 in the date has been crossed out; written after "R. Junius" is "A grocer".) (Reproduction of the original in the British Library.)

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