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THE TELL-TROTHS REQVITALL. GALAT. 4.16. Am I therefore become your enemy, because I tell you the truth?
THE TELL-TROTHS REQVITALL. GALATIANS. 4.16. Am I Therefore become your enemy, Because I tell you the truth?
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THe best cause findes not alwayes the best patronage: neither are good Ministers alwaies blest with the affections of their hearers.
THe best cause finds not always the best patronage: neither Are good Ministers always blessed with the affections of their hearers.
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Some brood of Ismael (of a currish nature) like churlish Nabal, never wanted the quips of enmity, against the Holy Truth. For was it ever knowne, that there was a time wherein Stumbling-blockes were not laid in the walks of Truth? who ever told the Truth, and was not (with Paul ) accounted an Enemy for it?
some brood of Ishmael (of a currish nature) like churlish Nabal, never wanted the quips of enmity, against the Holy Truth. For was it ever known, that there was a time wherein Stumblingblocks were not laid in the walks of Truth? who ever told the Truth, and was not (with Paul) accounted an Enemy for it?
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If John will needs twit Herod for keeping his brother Philips wife, off goes his head for it:
If John will needs twit Herod for keeping his brother Philips wife, off Goes his head for it:
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his Sermon's now no longer accepted: he tells the Truth, and hee smarts for it.
his Sermon's now no longer accepted: he tells the Truth, and he smarts for it.
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If Christ once begin to blow up the skirts of the Scribes and Pharises, and broach their hypocriticall outward lines to the view of the world;
If christ once begin to blow up the skirts of the Scribes and Pharisees, and broach their hypocritical outward lines to the view of the world;
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then straight a confederacy against him;
then straight a confederacy against him;
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he must be put to death, and that for telling the Truth. Amos must not be too busie in the Kings Court;
he must be put to death, and that for telling the Truth. Amos must not be too busy in the Kings Court;
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if he be, hee is bid, Avant; and quickly made ware, that tis the Kings Chappell: he must away,
if he be, he is bid, Avant; and quickly made ware, that this the Kings Chapel: he must away,
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and eate his bread in Iudah. Nor may we forget the successe of Elijah, who no sooner beganne to blab against the Statutes of Omri, but straight way hee is counted Ahabs enemy, Hast thou found me ô;
and eat his bred in Iudah. Nor may we forget the success of Elijah, who no sooner began to blab against the Statutes of Omri, but straight Way he is counted Ahabs enemy, Hast thou found me o;
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mine enemie? No maruell then, if good Paul be counted an enemy, for telling the Truth: for rubbing away the old ceremonies of the Leviticall Law;mine enemy? No marvel then, if good Paul be counted an enemy, for telling the Truth: for rubbing away the old ceremonies of the Levitical Law;
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for branding them out with the title of beggarly rudiments: In short, for teaching justification to the Galatians by faith alone in Christ Iesus.
for branding them out with the title of beggarly rudiments: In short, for teaching justification to the Galatians by faith alone in christ Iesus.
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For so stirring and operative is the nature of the Truth, and its language so working, that it soone netles a corrupt heart;
For so stirring and operative is the nature of the Truth, and its language so working, that it soon nettles a corrupt heart;
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and where it lights, it peppers to the quicke. And indeed, we may not mistake the times;
and where it lights, it peppers to the quick. And indeed, we may not mistake the times;
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we must think them then, as they are now; wherein the friends of Truth, are but like stars, whereof
we must think them then, as they Are now; wherein the Friends of Truth, Are but like Stars, whereof
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Some seeme to be, and are not:
some seem to be, and Are not:
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pendulous meteors, whose gloazing promiseth much, yet soone dies (like abortives) even in the nativity.
pendulous meteors, whose gloazing promises much, yet soon die (like abortives) even in the Nativity.
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Such Comets of amity, and shadowes of friendship had Paul; such have wee. Now, wee are their friends;
Such Comets of amity, and shadows of friendship had Paul; such have we. Now, we Are their Friends;
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now againe, their enemies. Now they are with us; now againe departing from us. And why? because they were not of us.
now again, their enemies. Now they Are with us; now again departing from us. And why? Because they were not of us.
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Thus their friendship comes, and goes, like the good dayes of an ill ague; and (to speake Truth ) tis but enmity at best.
Thus their friendship comes, and Goes, like the good days of an ill ague; and (to speak Truth) this but enmity At best.
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Others are stars indeed, but yet erraticall, not stinted to a certainesituation: such friends the times will now afford:
Others Are Stars indeed, but yet erratical, not stinted to a certainesituation: such Friends the times will now afford:
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Now, they doe (indeed) the offices of friends: but by and by (with Hyminaeus and Philetus ) they make shipwracke of them:
Now, they do (indeed) the Offices of Friends: but by and by (with Hyminaeus and Philetus) they make shipwreck of them:
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and shall we blame them? Their nature is erraticall and fleeting. But some are fixt, and keepe their station:
and shall we blame them? Their nature is erratical and fleeting. But Some Are fixed, and keep their station:
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so some friends are fast-ones, who will not give ground to the swindge of anger, or violence of Enmity. Paul (no doubt) had some friends of each sort:
so Some Friends Are fast-ones, who will not give ground to the swinge of anger, or violence of Enmity. Paul (no doubt) had Some Friends of each sort:
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neither doe we blame all the Galatians, for some of them. Charity hath taught us a limitation of Censure.
neither do we blame all the Galatians, for Some of them. Charity hath taught us a limitation of Censure.
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So then, (these premises wisely considered) the strangenesse of this truth is a little qualified, that Paul should bee counted an enemy to these Galatians;
So then, (these premises wisely considered) the strangeness of this truth is a little qualified, that Paul should be counted an enemy to these Galatians;
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or, that hee should so pathetically demand of them, Am I therefore become your enemy, because I tell you the truth? Time prevents a larger preamble:
or, that he should so pathetically demand of them, Am I Therefore become your enemy, Because I tell you the truth? Time prevents a larger preamble:
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of the drift or meaning in a word, which I conceive to be this:
of the drift or meaning in a word, which I conceive to be this:
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I (Paul a Minister of Iesus Christ) perceiving you [ the Galatians ] to halt in your love, to be estranged to mee, I (Paul a Minister of Iesus christ) perceiving you [ the Galatians ] to halt in your love, to be estranged to me,
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as though I were become your enemy, (or rather indeed, to be at enmity with me) am bold to enquire of you [ my hearers, ] whether this enmity ariseth from any other cause,
as though I were become your enemy, (or rather indeed, to be At enmity with me) am bold to inquire of you [ my hearers, ] whither this enmity arises from any other cause,
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then for telling you the Truth [ revealed unto me, by the Spirit of God. ]
then for telling you the Truth [ revealed unto me, by the Spirit of God. ]
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In which plea, we may observe two parties;
In which plea, we may observe two parties;
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1 Paul, on the one side. 2 The Galatians on the other. 1 He tels the Truth. 2 They hate him for it.
1 Paul, on the one side. 2 The Galatians on the other. 1 He tells the Truth. 2 They hate him for it.
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So wee see, their natures are differenced by two distinct qualities, Truth and Enmity. Enmity is now become (and indeed ever was) the nearest consequent of Truth:
So we see, their nature's Are differenced by two distinct qualities, Truth and Enmity. Enmity is now become (and indeed ever was) the nearest consequent of Truth:
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And here the children are (as it were) set against their owne parent: Am I therefore become your enemy, because I tell you the Truth?
And Here the children Are (as it were) Set against their own parent: Am I Therefore become your enemy, Because I tell you the Truth?
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Wherein wee may observe more plainly two parts in generall: 1 An interrogation, or question:
Wherein we may observe more plainly two parts in general: 1 an interrogation, or question:
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Am I therefore become your enemy? 2 The anticipation, or prevention of the answer, because I tell you the Truth. Am I Therefore become your enemy? 2 The anticipation, or prevention of the answer, Because I tell you the Truth.
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More particularly wee may hence collect these foure branches. 1. The injury conceived; enmity:
More particularly we may hence collect these foure branches. 1. The injury conceived; enmity:
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Am I therefore become your enemy? 2 The person, in whom, (or rather against whom) it was conceived to be:Am I Therefore become your enemy? 2 The person, in whom, (or rather against whom) it was conceived to be:
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I, Paul. 3 The persons against whom, (or rather, in whom) it was conceived:
I, Paul. 3 The Persons against whom, (or rather, in whom) it was conceived:
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your enemy. 4 The cause of this enmity; It was the Truth: for telling the Truth. your enemy. 4 The cause of this enmity; It was the Truth: for telling the Truth.
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Looke over the Text againe, and behold every part, (every word) caries the aggravation of griefe in the face of it. 1 Looke on the passion;
Look over the Text again, and behold every part, (every word) caries the aggravation of grief in the face of it. 1 Look on the passion;
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t'was no lesse then enmity; t'was not so light as anger. 2 Consider the person hated:
was no less then enmity; was not so Light as anger. 2 Consider the person hated:
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t'was Paul, (no Iudas, but) their owne Preacher. 3 See the persons hating: noe other then the Galatians, His owne hearers. 4 Search the cause;
was Paul, (not Iudas, but) their own Preacher. 3 See the Persons hating: no other then the Galatians, His own hearers. 4 Search the cause;
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and tis the Truth; (the publication of the holy Truth of righteousnesse.)
and this the Truth; (the publication of the holy Truth of righteousness.)
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Had it beene any other indignity, then Enmity; any other Preacher, then Paul; any other Hearers,
Had it been any other indignity, then Enmity; any other Preacher, then Paul; any other Hearers,
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then the Galatians; any other Cause, then the Truth; I would not so much maruell:
then the Galatians; any other Cause, then the Truth; I would not so much marvel:
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but that there should be such a wrong offered to such a Preacher, of such Hearers, for such a Cause; Horresco referens, I tremble to tell it.
but that there should be such a wrong offered to such a Preacher, of such Hearers, for such a Cause; Horresco referens, I tremble to tell it.
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But tis neither our feare, nor amazednesse, that either helpes Paul out of the bryers, or frees us of the like danger:
But this neither our Fear, nor amazedness, that either helps Paul out of the briers, or frees us of the like danger:
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some seasonable instructions out of the Text may rather doe the feate: therefore of the particulars in their order:
Some seasonable instructions out of the Text may rather do the feat: Therefore of the particulars in their order:
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and first of the first and second, The enmity, and the person, (Paul) against whom it was conceived.
and First of the First and second, The enmity, and the person, (Paul) against whom it was conceived.
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And here by the way take notice, that it appeares by the scope of this Scripture, that this enmity was seemingly in (but really against) Paul: It was really in (but onely seemingly against) the Galatians. So we proceed, Am I therefore become your enemy?
And Here by the Way take notice, that it appears by the scope of this Scripture, that this enmity was seemingly in (but really against) Paul: It was really in (but only seemingly against) the Galatians. So we proceed, Am I Therefore become your enemy?
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Some question may here arise, what this Enmity is? Wherunto I answer briefly, That tis a grounded passion (if I may so speake) arising from naturall affection distempered,
some question may Here arise, what this Enmity is? Whereunto I answer briefly, That this a grounded passion (if I may so speak) arising from natural affection distempered,
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and breaking forth into a disdainfull contempt, or opposition of that which we hate. And this differs
and breaking forth into a disdainful contempt, or opposition of that which we hate. And this differs
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First, from envy: for a man cannot envy himselfe, yet hee may be at enmity (in some sort) with himselfe.
First, from envy: for a man cannot envy himself, yet he may be At enmity (in Some sort) with himself.
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Secondly from anger: for that is but a disposition; this, an habit. Anger is but enmity begun: but enmity is anger finished.
Secondly from anger: for that is but a disposition; this, an habit. Anger is but enmity begun: but enmity is anger finished.
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Thirdly from abomination: for in abomination wee proporly hate the evill, but not the person. But enmity against others is when we hate, 1 The fault of the party offending, as it is a fault.
Thirdly from abomination: for in abomination we proporly hate the evil, but not the person. But enmity against Others is when we hate, 1 The fault of the party offending, as it is a fault.
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2 The person too, for his fault. 3 We desire the evill of punishment to befall him; 2 The person too, for his fault. 3 We desire the evil of punishment to befall him;
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and this is called the hatred of enmity. And this (I take it) lights here upon Paul, whereby he himselfe is counted an enemy to his Galatians. Divine Paul! yet none of his priviledges could prevent their malice. 1 Neither his calling unto the Ministery:
and this is called the hatred of enmity. And this (I take it) lights Here upon Paul, whereby he himself is counted an enemy to his Galatians. Divine Paul! yet none of his privileges could prevent their malice. 1 Neither his calling unto the Ministry:
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yet that was powerfull, and miraculous: he was called immediately of God. 2 Nor his learning;
yet that was powerful, and miraculous: he was called immediately of God. 2 Nor his learning;
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yet he spake wisedome among those that are perfect. 3 Nor his unblameable conversation;
yet he spoke Wisdom among those that Are perfect. 3 Nor his unblameable Conversation;
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yet that was in heaven: yea he desired to be dissolved and to be with Christ.
yet that was in heaven: yea he desired to be dissolved and to be with christ.
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This considered, wee may safely conclude hence, that Neither profundity in learning, nor power in preaching,
This considered, we may safely conclude hence, that Neither profundity in learning, nor power in preaching,
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nor unblameablenesse in conversation, can secure a man from the enmity of the unregenerate. Paul was hated;nor Unblamableness in Conversation, can secure a man from the enmity of the unregenerate. Paul was hated;
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who then can be freed? he (alas he) was counted an enemy, whose praises no tongue can expresse:
who then can be freed? he (alas he) was counted an enemy, whose praises no tongue can express:
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in whose soule Divine grace chose her habitation. He, who was the pillar of the Churches;
in whose soul Divine grace chosen her habitation. He, who was the pillar of the Churches;
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Hee, who travelled by sea and land, to implant the Truth among the Gentiles:
He, who traveled by sea and land, to implant the Truth among the Gentiles:
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That earthly Angell, that heavenly man, who learned among the Angels, what he should preach among men, is now hated as an enemy.
That earthly Angel, that heavenly man, who learned among the Angels, what he should preach among men, is now hated as an enemy.
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Alas good Paul; what, art thou counted an enemy? Why, thou wast not inferiour to the very chiefest Apostles:
Alas good Paul; what, art thou counted an enemy? Why, thou wast not inferior to the very chiefest Apostles:
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thou hadst the care of the Churches: thou labouredst more then they all: thou spakest with tongues more then they all:
thou Hadst the care of the Churches: thou labouredst more then they all: thou spokest with tongues more then they all:
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thou foughtest with beasts at Ephesus: thou spakest wisedome among those that were perfect: thou didst tread Satan under thy feet:
thou foughtest with beasts At Ephesus: thou spokest Wisdom among those that were perfect: thou didst tread Satan under thy feet:
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thou wast rapt up into the third heaven: thou heardest words unutterable:
thou wast rapt up into the third heaven: thou heardest words unutterable:
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all which graces and priviledges were most amiable, yet (for all those) thou art hated and counted an enemy.
all which graces and privileges were most amiable, yet (for all those) thou art hated and counted an enemy.
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But why wander I so farre abroad to fetch Pauls commendations? let but the eye of reason looke home to this present Epistle, yea this present Chapter,
But why wander I so Far abroad to fetch Paul's commendations? let but the eye of reason look home to this present Epistle, yea this present Chapter,
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and see the very Text hemd in with such reasons and arguments of love that it seemes very reasonlesse, that these Galatians should either hate Paul, or account him an enemy unto them.
and see the very Text hemmed in with such Reasons and Arguments of love that it seems very reasonless, that these Galatians should either hate Paul, or account him an enemy unto them.
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First, see his care and his feare of them:
First, see his care and his Fear of them:
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vers. 11. I am afraid of you, lest I have bestowed upon you labour in vaine.
vers. 11. I am afraid of you, lest I have bestowed upon you labour in vain.
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Me thinks love should have been the recompence of so tender an heart. Secondly, see his patience, vers. 12. Brethren, be as I am;
Me thinks love should have been the recompense of so tender an heart. Secondly, see his patience, vers. 12. Brothers, be as I am;
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for I am as ye are: ye have not injured me at all. See him here, with a patient forgetfulnesse, content to passe over former discourtesies without recapitulation.for I am as you Are: you have not injured me At all. See him Here, with a patient forgetfulness, content to pass over former discourtesies without recapitulation.
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Thirdly, see his painfulnesse among them, vers. 13. Yee know, how through infirmity of flesh, I preached unto you.
Thirdly, see his painfulness among them, vers. 13. Ye know, how through infirmity of Flesh, I preached unto you.
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Alas Paul thy diligence did not deserve their enmity: so the injury is the greater; because undeserved
Alas Paul thy diligence did not deserve their enmity: so the injury is the greater; Because undeserved
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Nay, this argument may bee illustrated with a two-fold Exegesis.
Nay, this argument may be illustrated with a twofold Exegesis.
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First, he was now in prison at Rome; and yet he preached unto them by Epistle. Secondly, he was now aged:
First, he was now in prison At Room; and yet he preached unto them by Epistle. Secondly, he was now aged:
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a Minister of Christ of three and thirty yeares standing, and within three yeares of his last end.
a Minister of christ of three and thirty Years standing, and within three Years of his last end.
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Now, the hoary head is a crowne of glory, if it bee found in the way of righteousnesse.
Now, the hoary head is a crown of glory, if it be found in the Way of righteousness.
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Fourthly, see their, former love unto him: vers. 14, 15. They rejected him not:
Fourthly, see their, former love unto him: vers. 14, 15. They rejected him not:
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yea, ye received me (as hee himselfe testifies of them) as an Angell from God, even as Christ Iesus.
yea, you received me (as he himself Testifies of them) as an Angel from God, even as christ Iesus.
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But now see a cooler, they count him an enemy unto them.
But now see a cooler, they count him an enemy unto them.
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Yea further, sayes he, ye would have pulled forth your owne eyes, and have given them to me.
Yea further, Says he, you would have pulled forth your own eyes, and have given them to me.
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But now the case is altered: their zeale is qualified, and hee accounted an Enemy. Fiftly, sut vay the danger of these Galatians in cleaving unto others:
But now the case is altered: their zeal is qualified, and he accounted an Enemy. Fifty, Suit vay the danger of these Galatians in cleaving unto Others:
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vers. 17. They zealously affect you, but not well: they would exclude you, that you might affect them.
vers. 17. They zealously affect you, but not well: they would exclude you, that you might affect them.
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Why then should Paul (notwithstanding all his priviledges) bee counted an enemy? Even because he tells the Truth.
Why then should Paul (notwithstanding all his privileges) be counted an enemy? Even Because he tells the Truth.
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But this enmity was not so individually restrained, that it lighted upon Paul onely: for even so it fared with Christ too;
But this enmity was not so individually restrained, that it lighted upon Paul only: for even so it fared with christ too;
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who for learning was excellent, and for life exquisite; in all, perfect: and yet hated for telling the Truth.
who for learning was excellent, and for life exquisite; in all, perfect: and yet hated for telling the Truth.
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Nor could the priviledge of integrity secure Iob from the enmity (what if I say of his owne wife?) of his friends.
Nor could the privilege of integrity secure Job from the enmity (what if I say of his own wife?) of his Friends.
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In a word, see Luke 21.16, 17. Ye (be ye graced with what excellencies soever) shall be betrayed by parents and friends, &c. and ye shall be hated of all men for my names sake.
In a word, see Lycia 21.16, 17. You (be you graced with what excellencies soever) shall be betrayed by Parents and Friends, etc. and you shall be hated of all men for my names sake.
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So you see, there is no excellency of grace whatsoever, that is able to shelter us from the arrowes of hatred:
So you see, there is no excellency of grace whatsoever, that is able to shelter us from the arrows of hatred:
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they flye at randome, and spare not (if not soonest hit) the dearest in Gods sight.
they fly At random, and spare not (if not soonest hit) the dearest in God's sighed.
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And that we may discerne a little more clearly the truth of this truth, let us briefly take notice of these three grounds;
And that we may discern a little more clearly the truth of this truth, let us briefly take notice of these three grounds;
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wherein (as I thinke) we are all agreed.
wherein (as I think) we Are all agreed.
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First, that all the excellencies of grace in man, as knowledge, wisedome, learning, patience, godlinesse, &c. are of a divine, heavenly, and spirituall stampe, and impression;
First, that all the excellencies of grace in man, as knowledge, Wisdom, learning, patience, godliness, etc. Are of a divine, heavenly, and spiritual stamp, and impression;
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granted unto man in his native-good-first estate.
granted unto man in his native-good-first estate.
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Secondly, that whatsoever we now gaine in those excellencies, is a part (but a scant measure) of what we lost.
Secondly, that whatsoever we now gain in those excellencies, is a part (but a scant measure) of what we lost.
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Thirdly, that betweene the excellencies of these estates, and the corruption of our ill-second-acquired condition, there is an essentiall difference, or variance.
Thirdly, that between the excellencies of these estates, and the corruption of our ill-second-acquired condition, there is an essential difference, or variance.
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These things thus provided, we may reason out this truth from the antipathy, or difference, betweene Pauls estate by grace,
These things thus provided, we may reason out this truth from the antipathy, or difference, between Paul's estate by grace,
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and these unregenerate Galatians. I say, tis no wonder to see the gifts and graces before mentioned to be hated of unregenerate men, because of the repugnancy that is betweene their natures: they cannot stand together.
and these unregenerate Galatians. I say, this no wonder to see the Gifts and graces before mentioned to be hated of unregenerate men, Because of the repugnancy that is between their nature's: they cannot stand together.
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In all things wee may perceive some native hatred, and disagreement.
In all things we may perceive Some native hatred, and disagreement.
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In vegetables, (such things as have onely the power of growing:) the Vine, by naturall antipathy, is repugnant to the Colewort;
In vegetables, (such things as have only the power of growing:) the Vine, by natural antipathy, is repugnant to the Colewort;
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so is the Oake to the Olive, and the Walnut. In sensitives, there is the like difference.
so is the Oak to the Olive, and the Walnut. In sensitives, there is the like difference.
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The Bee is at variance with the Waspe; the Spider with the Serpent; the Wolfe with the Lambe; the Horse with the Beare;
The Bee is At variance with the Wasp; the Spider with the Serpent; the Wolf with the Lamb; the Horse with the Bear;
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the little Birds with the Owle.
the little Birds with the Owl.
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Yea in reasonable creatures this difference is seene. One man hath a naturall dislike of another, and that without cause appearing;
Yea in reasonable creatures this difference is seen. One man hath a natural dislike of Another, and that without cause appearing;
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which proceeds from the opposition of their spirits and humors. Now, if among all these there be such a variance and inherent antipathy;
which proceeds from the opposition of their spirits and humours. Now, if among all these there be such a variance and inherent antipathy;
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much rather surely betweene the graces of Gods Spirit in the regenerate, and the corruptions of the wicked.
much rather surely between the graces of God's Spirit in the regenerate, and the corruptions of the wicked.
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For if the wisdome of the flesh be accounted enmity with God, no marvell if the wisdome of God be accounted enmity of the unregenerate.
For if the Wisdom of the Flesh be accounted enmity with God, no marvel if the Wisdom of God be accounted enmity of the unregenerate.
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Nor will it seeme dissonant from the truth, or our judgement of the unregenerate judgment of the unregenerate;
Nor will it seem dissonant from the truth, or our judgement of the unregenerate judgement of the unregenerate;
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how that is blinded, their understanding obfuscated, and their mind (in a word) so universally led with the spirit of errour, that they cannot rightly distinguish Paul from Plato, Divinitie from Morality;
how that is blinded, their understanding obfuscated, and their mind (in a word) so universally led with the Spirit of error, that they cannot rightly distinguish Paul from Plato, Divinity from Morality;
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no marvell then, if they dis-esteeme (yea even hate) both depth of learning, power of preaching, and unblameablenesse of conversation.
no marvel then, if they disesteem (yea even hate) both depth of learning, power of preaching, and Unblamableness of Conversation.
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If a man want his eye-sight, all colours are alike unto him, because hee can distinguish none;
If a man want his eyesight, all colours Are alike unto him, Because he can distinguish none;
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and in his feeling there is no difference betweene Lead and Gold: so to the understanding of an unregenerate man, grace seemes no better then nature:
and in his feeling there is no difference between Led and Gold: so to the understanding of an unregenerate man, grace seems no better then nature:
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he cannot discerne the things that are of Gods Spirit, because they must be spiritually discerned.
he cannot discern the things that Are of God's Spirit, Because they must be spiritually discerned.
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Yea, let him be never so perfectly read in the Ethickes of Aristotle, or purest moralities of the Heathen, he knowes not, he discernes not Pauls graces, without Gods Spirit:
Yea, let him be never so perfectly read in the Ethics of Aristotle, or Purest moralities of the Heathen, he knows not, he discerns not Paul's graces, without God's Spirit:
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and then we need not wonder to see some unregenerate Galatians at enmity with Paul, not withstanding all his excellencies.
and then we need not wonder to see Some unregenerate Galatians At enmity with Paul, not withstanding all his excellencies.
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And the rather, if wee consider the perversnesse of mans will (by nature) unto any thing, that is simply good.
And the rather, if we Consider the perverseness of men will (by nature) unto any thing, that is simply good.
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To such a one, grace is no care; and the passion of enmity, no feare. For his will is wholly set to do evill:
To such a one, grace is no care; and the passion of enmity, no Fear. For his will is wholly Set to do evil:
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And wee know, that approbation and dislike do not alwayes proceed from a judgement rightly informed:
And we know, that approbation and dislike do not always proceed from a judgement rightly informed:
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but sometimes from the will, corrupted and misguided.
but sometime from the will, corrupted and misguided.
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Yea, sometimes the will is lifted unto such a pitch of peremptorie thwarting, that wee will gain-say what assuredly we know:
Yea, sometime the will is lifted unto such a pitch of peremptory thwarting, that we will gainsay what assuredly we know:
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hating the grace that is divine; hating the grace that is divine;
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and spurning at the truth because it is the truth. So we see, that unregeneracy is no just mete-rod of the truth: it over-weenes vice, it under-values vertue;
and spurning At the truth Because it is the truth. So we see, that unregeneracy is no just mete-rod of the truth: it overweens vice, it undervalues virtue;
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and tis impossible that it should give the wisedome of God its due. Thus much for the information of our judgements;
and this impossible that it should give the Wisdom of God its due. Thus much for the information of our Judgments;
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the time now calls for some application, prepare therefore your affections. And first of all, come hither, my brethren in the Ministerie;
the time now calls for Some application, prepare Therefore your affections. And First of all, come hither, my brothers in the Ministry;
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come, I say, and see your portion, and your share in the inheritance of Levi. I am (I confesse) the meanest and most unfit either to counsell the ancient, or comfort the oppressed; come, I say, and see your portion, and your share in the inheritance of Levi. I am (I confess) the Meanest and most unfit either to counsel the ancient, or Comfort the oppressed;
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yet the little candle may give some light among the greater Lampes;
yet the little candle may give Some Light among the greater Lamps;
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and the treble strings (with their smallest notes) may make some musicke in the eares of the hearers;
and the triple strings (with their Smallest notes) may make Some music in the ears of the hearers;
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I doe but sing for company; if my note bee harsh, pardon it: and then consider, you who-ever (or where-ever) you are;
I do but sing for company; if my note be harsh, pardon it: and then Consider, you whoever (or wherever) you Are;
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you, I say, to whom God hath committed the care of his Church: you, that speake wisedome among those that are perfect:
you, I say, to whom God hath committed the care of his Church: you, that speak Wisdom among those that Are perfect:
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you, in whom that Holy Spirit of Truth shineth:
you, in whom that Holy Spirit of Truth shines:
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you, who fight with beasts in the world, (enemies to the way of godlinesse:) you, that live blamelesse and harmelesse, the sonnes of God, in the middest of a crooked and perverse generation, among whom ye shine as lights in the world, holding forth the word of life:
you, who fight with beasts in the world, (enemies to the Way of godliness:) you, that live blameless and harmless, the Sons of God, in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding forth the word of life:
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you, who neglect no time, but still are watching for the soules of your people: you, in whom there flowes a Sea of divine eloquence in respect of others:
you, who neglect no time, but still Are watching for the Souls of your people: you, in whom there flows a Sea of divine eloquence in respect of Others:
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Consider, I say, that none of all your priviledges can secure you from enmity. Be as carefull, as patient, as diligent, as loving, as loved as ever Paul was,
Consider, I say, that none of all your privileges can secure you from enmity. Be as careful, as patient, as diligent, as loving, as loved as ever Paul was,
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yet you shall bee accounted enemies, and that for telling the Truth.
yet you shall be accounted enemies, and that for telling the Truth.
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Yet (though you haue to doe with men-devills, and bee smitten with the blowes of hatred) stand fast,
Yet (though you have to do with men-devills, and be smitten with the blows of hatred) stand fast,
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and striue yee for the faith of the Gospell; bee nothing terrified by your adversaries for all this:
and strive ye for the faith of the Gospel; be nothing terrified by your Adversaries for all this:
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for to them it is an evident token of perdition: but to you of salvation, and that of God.
for to them it is an evident token of perdition: but to you of salvation, and that of God.
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Nay, be not dismayed, though to the disesteeme of your gifts, and enmity against all your graces, were an addition of ten thousand indignities:
Nay, be not dismayed, though to the disesteem of your Gifts, and enmity against all your graces, were an addition of ten thousand indignities:
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though you should see those Mock-stars of grace, those Ideaes of Learning, those vicious livers (who are crept in among us, ungodly men, turning the grace of our God into wantonnesse, ) whose wisedome stands rather in a pretence then essence of grace, whose Blacke-coates serve onely to beflout the vocation of Levi, (if not shame it quite) though you see those, accepted in the world,
though you should see those Mock-stars of grace, those Idea's of Learning, those vicious livers (who Are crept in among us, ungodly men, turning the grace of our God into wantonness,) whose Wisdom Stands rather in a pretence then essence of grace, whose Blackcoats serve only to beflout the vocation of Levi, (if not shame it quite) though you see those, accepted in the world,
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and live at ease, while good Paul wants the countenance even of his owne Galatians. Alas, consider their end, and that is destruction:
and live At ease, while good Paul Wants the countenance even of his own Galatians. Alas, Consider their end, and that is destruction:
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consider their glory, and that is shame; because they mind earthly things. But, brethren, let us stirre up those gifts and graces of Gods Spirit in us,
Consider their glory, and that is shame; Because they mind earthly things. But, brothers, let us stir up those Gifts and graces of God's Spirit in us,
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while the world accounts us enemies for telling the truth.
while the world accounts us enemies for telling the truth.
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Secondly, what Paul, that great Scholler now counted an enemy! what, hee that taught so many sweet Sermons among them? that even travelled in birth of them? for whom they would haue pulled out their owne eyes!
Secondly, what Paul, that great Scholar now counted an enemy! what, he that taught so many sweet Sermons among them? that even traveled in birth of them? for whom they would have pulled out their own eyes!
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is he hated? surely this tells us that unregenerate men doe thus grossely sinne against their owne knowledge.
is he hated? surely this tells us that unregenerate men do thus grossly sin against their own knowledge.
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Alas those Galatians could not be ignorant that Paul laboured earnestly for their good; that his calling was miraculous; his gifts excellent;
Alas those Galatians could not be ignorant that Paul laboured earnestly for their good; that his calling was miraculous; his Gifts excellent;
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yet for all this they hate him, and count him an Enemy.
yet for all this they hate him, and count him an Enemy.
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A fearfull case, my brethren, when a people shall be at enmity with Gods chosen vessells (whom happely they have seemed sometimes to affect,) and to hate them without a cause.
A fearful case, my brothers, when a people shall be At enmity with God's chosen vessels (whom happily they have seemed sometime to affect,) and to hate them without a cause.
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Looke to it, thou, whoever thou art:
Look to it, thou, whoever thou art:
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thou hast a little Iudge within thee (thine owne conscience) which shall one day be awakened;
thou hast a little Judge within thee (thine own conscience) which shall one day be awakened;
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which shall make thee bite thine owne lips, and cry out in the language of Iudas, I have sinned in betraying the innocent blood.
which shall make thee bite thine own lips, and cry out in the language of Iudas, I have sinned in betraying the innocent blood.
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Therefore lift not up your horn too high, ye that have this Holy Truth in such deepe disdaine,
Therefore lift not up your horn too high, you that have this Holy Truth in such deep disdain,
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and cloath good Paul and his brethren with the robes of enemous disgrace.
and cloth good Paul and his brothers with the robes of enemous disgrace.
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For tis a very righteous thing in God to render tribulation upon those that trouble us.
For this a very righteous thing in God to render tribulation upon those that trouble us.
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But what? can hatred or enmity wrong Pauls priviledges? no; in no wise. Grace is beyond hatred.
But what? can hatred or enmity wrong Paul's privileges? no; in no wise. Grace is beyond hatred.
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For gold may buy out hatred: but nor gold, nor hatred can buy Grace or Learning.
For gold may buy out hatred: but nor gold, nor hatred can buy Grace or Learning.
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What need we then care? we have prevailed with God, and God laughes them to scorne.
What need we then care? we have prevailed with God, and God laughs them to scorn.
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But yet for their sakes that of infirmity doe account Paul an enemy, let us use a word of exhortation.
But yet for their sakes that of infirmity do account Paul an enemy, let us use a word of exhortation.
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And here, my brethren, be warned to correct that spirit of errour, of judgement misguided.
And Here, my brothers, be warned to correct that Spirit of error, of judgement misguided.
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Let us no more be at enmity with Paul; nor dislike or under-value either grace or learning,
Let us no more be At enmity with Paul; nor dislike or undervalue either grace or learning,
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or the life that is hid with God in Christ (For tis a detraction from the Spirit of God.) But let us highly prise what God sets at so high a rate.
or the life that is hid with God in christ (For this a detraction from the Spirit of God.) But let us highly prize what God sets At so high a rate.
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Alas, with what arguments might wee perswade the affections to love Paul and his priviledges? why the very Heathen (who lived in Paganisme, yet) highly reverenced and esteemed Learning and civill demeanour. Now then, shall we hate (in this kind) what they so loved? shall Nature teach them so much? and shall not the sound of grace teach us as much? Shame upon us,
Alas, with what Arguments might we persuade the affections to love Paul and his privileges? why the very Heathen (who lived in Paganism, yet) highly reverenced and esteemed Learning and civil demeanour. Now then, shall we hate (in this kind) what they so loved? shall Nature teach them so much? and shall not the found of grace teach us as much? Shame upon us,
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if we suffer them to out-strip us.
if we suffer them to outstrip us.
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But what need we looke so farre as their example? Let us fasten our eyes upon Paul, and with our eares listen unto his words;
But what need we look so Far as their Exampl? Let us fasten our eyes upon Paul, and with our ears listen unto his words;
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heare him speaking an heavenly language, whose proper eloquence is sufficiently tractive, and able to allure:
hear him speaking an heavenly language, whose proper eloquence is sufficiently tractive, and able to allure:
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it is the Truth, the Truth of righteousnesse, whose lovely worth may disswade us from Enmity.
it is the Truth, the Truth of righteousness, whose lovely worth may dissuade us from Enmity.
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Therefore if the truth may find any footing in our affections, let us labour for the cure of so irksome a sore.
Therefore if the truth may find any footing in our affections, let us labour for the cure of so irksome a soar.
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Labour we, I say, for a cure: for we labour (as yet) of a disease that may be cured.
Labour we, I say, for a cure: for we labour (as yet) of a disease that may be cured.
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The passions of iniquity, (yea the habit of enmity) may be conquered and removed by Gods assistance, and thine owne diligence.
The passion of iniquity, (yea the habit of enmity) may be conquered and removed by God's assistance, and thine own diligence.
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First then, pray for the Spirit of Love; so the power of enmity shall be dislodged.
First then, pray for the Spirit of Love; so the power of enmity shall be dislodged.
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Poure out thy cries unto God for some heavenly Spittle and Clay, that thy judgement may be cleared,
Pour out thy cries unto God for Some heavenly Spittle and Clay, that thy judgement may be cleared,
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and thy will ordered, that thou maist discerne grace from nature, and so become a friend to Paul. Vrge the Lord; lose no opportunity: cease no time:
and thy will ordered, that thou Mayest discern grace from nature, and so become a friend to Paul. Urge the Lord; loose no opportunity: cease no time:
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leave him not till he hath left this Blessing behind him. Pierce the very heavens with thy supplications; be reconciled unto God above:
leave him not till he hath left this Blessing behind him. Pierce the very heavens with thy supplications; be reconciled unto God above:
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So thou and Paul shall be no longer at variance. Secondly, consider the love of Christ unto mankind:
So thou and Paul shall be no longer At variance. Secondly, Consider the love of christ unto mankind:
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he (being not indebted unto man) was content to lay downe his owne life for man.
he (being not indebted unto man) was content to lay down his own life for man.
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Oh, canst thou thinke on this his love, and yet be enmity with Paul, (his chosen vessell) or his servants? Canst thou remember the excellent dignities in Christ,
O, Canst thou think on this his love, and yet be enmity with Paul, (his chosen vessel) or his Servants? Canst thou Remember the excellent dignities in christ,
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as grace, wisedome, &c. and yet contemne them in his Ministers? Oh, me thinkes, this might winne thee unto amity, and love, to consider how God hath drawne us with the cords of a man, with the death of the Sonne of his defires.
as grace, Wisdom, etc. and yet contemn them in his Ministers? O, me thinks, this might win thee unto amity, and love, to Consider how God hath drawn us with the cords of a man, with the death of the Son of his Desires.
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The undaunted Diamond scornes to yeeld unto the sledge and anvill; yet cast it into the blood of a Goat, and straight way it is dissolved:
The undaunted Diamond scorns to yield unto the sledge and anvil; yet cast it into the blood of a Goat, and straight Way it is dissolved:
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so thy heart that is hardned with enmity (though it will not yeeld by other perswasions,
so thy heart that is hardened with enmity (though it will not yield by other persuasions,
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yet) will be moulten all over into love, if thou cast it into the blood of Christ Iesus, that immortall Scape-goat.
yet) will be moulted all over into love, if thou cast it into the blood of christ Iesus, that immortal Scapegoat.
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Thirdly, be at enmity with thy selfe a little;
Thirdly, be At enmity with thy self a little;
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doe thy selfe this pleasure, to set thy selfe before thy selfe, and looke on that part of the wallet that hangs on thine owne backe:
do thy self this pleasure, to Set thy self before thy self, and look on that part of the wallet that hangs on thine own back:
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so shalt thou divert thine enmity of others upon thy selfe: and this is not onely warrantable, but a point of Christianity.
so shalt thou divert thine enmity of Others upon thy self: and this is not only warrantable, but a point of Christianity.
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It is a fit cure of Haemorages in Physicke, to turne aside the fluxes of blood by Phlebotomy in some other veine;
It is a fit cure of Haemorages in Physic, to turn aside the Fluxes of blood by Phlebotomy in Some other vein;
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and in mine opinion, I hold it a good spirituall cure of Enmity against others, to let the blood of it forth by thine own veines;
and in mine opinion, I hold it a good spiritual cure of Enmity against Others, to let the blood of it forth by thine own Veins;
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for many times wholesome Physick is made of the strongest poison;
for many times wholesome Physic is made of the Strongest poison;
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and indeed of this sharpe Vitreoll (thus diverted) may be made a medicinable Avodyne.
and indeed of this sharp Vitreoll (thus diverted) may be made a medicinable Avodyne.
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And this shall be so much the better performed, if thou parallel thy selfe to others,
And this shall be so much the better performed, if thou parallel thy self to Others,
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and compare thine owne wants (I speake by experience) with others graces.
and compare thine own Wants (I speak by experience) with Others graces.
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Compare thine owne coldnesse with the zeale of others, thine owne backwardnesse (in the faith) with others forwardnesse;
Compare thine own coldness with the zeal of Others, thine own backwardness (in the faith) with Others forwardness;
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thine owne vanity with others sanctity; thy owne anger with others patience; thine owne enmity with others amity;
thine own vanity with Others sanctity; thy own anger with Others patience; thine own enmity with Others amity;
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thine owne hypocrisie with others sincerity; thine owne negligence with others diligence: in a word, thine owne rebellion with the contrition of others.
thine own hypocrisy with Others sincerity; thine own negligence with Others diligence: in a word, thine own rebellion with the contrition of Others.
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Thy selfe being thus throughly sifted, thou canst be no longer an enemy unto Paul, but to thy selfe; no longer an enemy to the graces of Gods Spirit in others;
Thy self being thus thoroughly sifted, thou Canst be no longer an enemy unto Paul, but to thy self; no longer an enemy to the graces of God's Spirit in Others;
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but to the vices in thy selfe. And when thou hast so done, remove all occasions of enmity;
but to the vices in thy self. And when thou hast so done, remove all occasions of enmity;
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and be sure that thou take not occasion at the way of godlinesse:
and be sure that thou take not occasion At the Way of godliness:
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if any externall suggestion doth arise, croppe it downe in the infancy, for enmity is of a spreading nature,
if any external suggestion does arise, crop it down in the infancy, for enmity is of a spreading nature,
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and the longer it growes, the stronger it growes.
and the longer it grows, the Stronger it grows.
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Leave once granted unto anger, soone drawes on the habit of enmity, as the vanity of the eye (entertained) pulls on adulterie.Leave once granted unto anger, soon draws on the habit of enmity, as the vanity of the eye (entertained) pulls on adultery.
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Therefore, when thou hast (by Gods grace) a little mortified this enmity against others, take heed of a new supply of passion. Put the candle (that is newly extinguished) to the match againe and it is soone lighted againe:
Therefore, when thou hast (by God's grace) a little mortified this enmity against Others, take heed of a new supply of passion. Put the candle (that is newly extinguished) to the match again and it is soon lighted again:
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so is Enmity by the fire of anger or dislike: Watch and pray therefore lest ye enter into this temptation.
so is Enmity by the fire of anger or dislike: Watch and pray Therefore lest you enter into this temptation.
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Thus have I prepared some good meanes to set the Galatians and Paul at amity:
Thus have I prepared Some good means to Set the Galatians and Paul At amity:
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and now, whiles I beginne to enter upon the next part of my Text, viz. the persons that were at enmity with Paul, the Galatians, I am almost fallen into angry (or zealous) rage against them, that they,
and now, while I begin to enter upon the next part of my Text, viz. the Persons that were At enmity with Paul, the Galatians, I am almost fallen into angry (or zealous) rage against them, that they,
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even his owne hearers should give him occasion to cry out, Am I therefore become your enemy,
even his own hearers should give him occasion to cry out, Am I Therefore become your enemy,
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because I tell you the truth? Because I tell you the truth?
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But how now Paul, what strange alteration is this? why, who would have ever thought that these Galatians would have stenched from their first love? before, they would have placked out their owne eyes to have done thee good;
But how now Paul, what strange alteration is this? why, who would have ever Thought that these Galatians would have stenched from their First love? before, they would have placked out their own eyes to have done thee good;
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now, they count thee an Enemy. Alas, had they beene Sodomites, or Gomorrhaeans, had they beene Turkes or Caniballs, had they beene dissolute Libertines in their hot-spur humours;
now, they count thee an Enemy. Alas, had they been Sodomites, or Gomorrhaeans, had they been Turkes or Cannibals, had they been dissolute Libertines in their hotspur humours;
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or such as had beene hitherto strangers to the Common-wealth of Israel, I would not so much marvell;
or such as had been hitherto Strangers to the Commonwealth of Israel, I would not so much marvel;
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but since they were the Galatians, thine owne heares, such as among whom thou hadst laboured, such as seemed to have yeelded obedience unto thy Ministery:
but since they were the Galatians, thine own hears, such as among whom thou Hadst laboured, such as seemed to have yielded Obedience unto thy Ministry:
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I know not what to doe but sorrow, and stand amazed: for alas! that same misery which falls besides the expectation is most ponderous, and intollerable:
I know not what to do but sorrow, and stand amazed: for alas! that same misery which falls beside the expectation is most ponderous, and intolerable:
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and the enmity of a familiar, is an unsufferable pestilence:
and the enmity of a familiar, is an unsufferable pestilence:
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little did Paul thinke that his next welcome should be Enmity, or that the former love (pretended) should end in hatred:
little did Paul think that his next welcome should be Enmity, or that the former love (pretended) should end in hatred:
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yet so it was then, and so is now, that Sometimes a Ministers owne hearers are set in variance against him.
yet so it was then, and so is now, that Sometime a Ministers own hearers Are Set in variance against him.
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Sometimes, did I say? yea, at all times;
Sometime, did I say? yea, At all times;
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for time still affords some enemies: but now especially may Paul cry out in the language of God himselfe, I have nourished and brought up children,
for time still affords Some enemies: but now especially may Paul cry out in the language of God himself, I have nourished and brought up children,
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and they have rebelled against me. A kind reward God knowes, for all his care: and a recompence more fit for a Tyrant then an Apostle: what! to bee hated! and they have rebelled against me. A kind reward God knows, for all his care: and a recompense more fit for a Tyrant then an Apostle: what! to be hated!
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and accounted an enemy? and that of his owne hearers!
and accounted an enemy? and that of his own hearers!
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Oh, that ever impiety should perke up the head to this height, that a Minister should spend his time in study, night & day;
O, that ever impiety should perk up the head to this height, that a Minister should spend his time in study, night & day;
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break many a quiet sleep, to break yt pure word aright unto his people;break many a quiet sleep, to break that pure word aright unto his people;
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poure out many a bleeding complaint unto his God, for their obstinacy & rebellion, labor with might & main, tearing his sides early and late, for their conversion;pour out many a bleeding complaint unto his God, for their obstinacy & rebellion, labour with might & main, tearing his sides early and late, for their conversion;
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& yet (for all his pains) be counted an Enemy, & that of his owne hearers.
& yet (for all his pains) be counted an Enemy, & that of his own hearers.
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A griefe, surely, intollerable to a Preacher, since it is a shame to an hearer. A grief, surely, intolerable to a Preacher, since it is a shame to an hearer.
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But so it fared with Christ himselfe, (that great Doctor of the Church) though he spake as never yet man spake;
But so it fared with christ himself, (that great Doctor of the Church) though he spoke as never yet man spoke;
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yet hee was hated of his owne hearers, his owne country-men, yea of Iudas too, (his owne Disciple:) and for a determinate proofe, see Matt. 10.36. A mans enemies shall be those of his owne house; Iobs owne wife against him:
yet he was hated of his own hearers, his own countrymen, yea of Iudas too, (his own Disciple:) and for a determinate proof, see Matt. 10.36. A men enemies shall be those of his own house; Jobs own wife against him:
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Absolon seekes his owne fathers overthrow:Absalom seeks his own Father's overthrow:
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Ismael mockes his owne brother: what wonder then, if a Ministers owne hearers oppose themselves against him?Ishmael mocks his own brother: what wonder then, if a Ministers own hearers oppose themselves against him?
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For was not God himselfe so used at his owne childrens hands? Esay 1.2.
For was not God himself so used At his own Children's hands? Isaiah 1.2.
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Did not he nourish them as his owne? did not he draw them with the bands of love? did not his bowells yerne over them? were not his repentings kindled together for their sakes? Did he not know them, above all the nations of the earth? Yet see, Did not he nourish them as his own? did not he draw them with the bans of love? did not his bowels yearn over them? were not his repentings kindled together for their sakes? Did he not know them, above all the Nations of the earth? Yet see,
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now have they rebelled against him.
now have they rebelled against him.
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What marvell then, though Paul be hated as an enemy, and Ministers counted the dregs, and off scowring of men? what though they be made the Brothers of Owles, and companions of Ostriches in the desart? A satten suit becomes not the servant,
What marvel then, though Paul be hated as an enemy, and Ministers counted the dregs, and off scouring of men? what though they be made the Brother's of Owls, and Sodales of Ostriches in the desert? A satin suit becomes not the servant,
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when the master must goe in canvas:
when the master must go in canvas:
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wee must not thinke to live (in this life) in any other state then Christ himselfe, our Lord and Master.
we must not think to live (in this life) in any other state then christ himself, our Lord and Master.
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And tis fit that good Ministers should have their patience and constancy to be proved by such indignities.
And this fit that good Ministers should have their patience and constancy to be proved by such indignities.
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Patience is best seene, when an affliction fights most closely with the affection: David could say, if it had beene an open enemy, I could have borne it; Patience is best seen, when an affliction fights most closely with the affection: David could say, if it had been an open enemy, I could have born it;
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but it was thou, my familiar friend, &c. yet God will have his patience so tried, by setting his owne friends against him.
but it was thou, my familiar friend, etc. yet God will have his patience so tried, by setting his own Friends against him.
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So much the rather also, because God will not have his Children, and chiefly his Ministers, to bee too well conceited of their owne gifts and graces.
So much the rather also, Because God will not have his Children, and chiefly his Ministers, to be too well conceited of their own Gifts and graces.
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Vaine glory and spirituall pride creepes in with an aspiring facility, and is not easily shaken out. Vain glory and spiritual pride creeps in with an aspiring facility, and is not Easily shaken out.
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If we should heare our Auditors cry out of our Sermons, in the language of Herods Parasites, The voice of God, and not of man;
If we should hear our Auditors cry out of our Sermons, in the language of Herods Parasites, The voice of God, and not of man;
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we might happely be tickled in the eares, and so fall into a spirituall whimsey; wherefore,
we might happily be tickled in the ears, and so fallen into a spiritual whimsy; Wherefore,
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lest happely David should cry out in the vanity of his heart, Tush, I shall never be moved;
lest happily David should cry out in the vanity of his heart, Tush, I shall never be moved;
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the Lord sets his own familiar friends against him, and then he cryed out, It is good for me that I have beene afflicted:
the Lord sets his own familiar Friends against him, and then he cried out, It is good for me that I have been afflicted:
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So lest Paul (through the large knowledge of words unutterable) should have beene exalted above measure, he received a pricke in the flesh;
So lest Paul (through the large knowledge of words unutterable) should have been exalted above measure, he received a prick in the Flesh;
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and see, now his owne hearers are set in variance against him; But he knowes it to bee as great a priviledge to suffer, as beleeve.
and see, now his own hearers Are Set in variance against him; But he knows it to be as great a privilege to suffer, as believe.
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Lastly, a Ministers owne hearers are set in variance against him, that they might brand themselves out for persecutors of the Truth, and so fill up the measure of their sinnes.
Lastly, a Ministers own hearers Are Set in variance against him, that they might brand themselves out for persecutors of the Truth, and so fill up the measure of their Sins.
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The persecution of the Truth is the Epitome or Abridgement of all other sinnes: for tis ingratitude in an high degree.
The persecution of the Truth is the Epitome or Abridgement of all other Sins: for this ingratitude in an high degree.
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Give me a persecutor of the Truth, and give mee a complete sinner.
Give me a persecutor of the Truth, and give me a complete sinner.
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We reade of but two that ever were recovered, as far as I remember, Manasses and Paul. Therefore I had rather see a man (I thinke I may speake with a safe conscience) commit any other sinne,
We read of but two that ever were recovered, as Far as I Remember, Manasses and Paul. Therefore I had rather see a man (I think I may speak with a safe conscience) commit any other sin,
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then persecute the Truth: for this sinne ever comes nearest unto the sinne against the Holy Ghost; if it be not the same:
then persecute the Truth: for this sin ever comes nearest unto the sin against the Holy Ghost; if it be not the same:
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and indeed (when it is not (alwayes) wholly the same, yet) it is ever a branch of it:
and indeed (when it is not (always) wholly the same, yet) it is ever a branch of it:
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and by this doe wicked men marke out themselves for rebells, yea for the destruction to come.
and by this doe wicked men mark out themselves for rebels, yea for the destruction to come.
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So for these ends (call them arguments if you will) does God suffer his Ministers, in the meane space, to be opposed.
So for these ends (call them Arguments if you will) does God suffer his Ministers, in the mean Molle, to be opposed.
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But in this meane space Paul, and many of us Pulpit-men, may take up the complaining lamentation of the Prophet David; Woe is me, that I sojourne in Mesech,
But in this mean Molle Paul, and many of us Pulpit men, may take up the complaining lamentation of the Prophet David; Woe is me, that I sojourn in Mesech,
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and dwell in the Tents of Kedar: my soule hath long dwelt with those that hate peace. and dwell in the Tents of Kedar: my soul hath long dwelled with those that hate peace.
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And we may justly take up his Motto (too) I am for peace; yet whiles we speake they are for warre:
And we may justly take up his Motto (too) I am for peace; yet while we speak they Are for war:
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and they (even our owne hearers) account us enemies, for telling the truth. But see and heare, O heavens; and hearken, O earth: stand amazed, O heavens; and be dumbe, O earth;
and they (even our own hearers) account us enemies, for telling the truth. But see and hear, Oh heavens; and harken, Oh earth: stand amazed, Oh heavens; and be dumb, Oh earth;
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yea, bee abashed at this ye sonnes of men, that the glory of the Almighty should bee turned into obloquy;
yea, be abashed At this you Sons of men, that the glory of the Almighty should be turned into obloquy;
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and the Israel of God should lay an aspersion of enmity upon her owne Apostles.
and the Israel of God should lay an aspersion of enmity upon her own Apostles.
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But what? does the enmity of familiars suggest such a wonder, or exasperate the griefe? why then,
But what? does the enmity of familiars suggest such a wonder, or exasperate the grief? why then,
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why wander I in so generall or circular an application, as to goe to Israel, or Galatia for an instance? Come, my brethren, from your nightly studies, and see our Land divided against it selfe:
why wander I in so general or circular an application, as to go to Israel, or Galatia for an instance? Come, my brothers, from your nightly studies, and see our Land divided against it self:
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see it hating and despising government:
see it hating and despising government:
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see it spurning against her owne light; (what if I say against our owne eyes?) The great salvation is now proclaimed,
see it spurning against her own Light; (what if I say against our own eyes?) The great salvation is now proclaimed,
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but we love the workes of death. The Sunne of the Gospell, the word of truth, is now risen upon us all,
but we love the works of death. The Sun of the Gospel, the word of truth, is now risen upon us all,
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but wee love darknesse more then light.
but we love darkness more then Light.
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Some Travellers have laid this imputation of obscurity upon our Land, our England, that the heaven above us is ever lowring; and the Sunne a stranger to our eyes,
some Travellers have laid this imputation of obscurity upon our Land, our England, that the heaven above us is ever lowering; and the Sun a stranger to our eyes,
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and the reason thereof, Because we are encompassed with the Sea, from whence, there is a daily Exhalation of clouds, interposing themselves (in our Horizon) betweene the light of the Sun and our sight.
and the reason thereof, Because we Are encompassed with the Sea, from whence, there is a daily Exhalation of Clouds, interposing themselves (in our Horizon) between the Light of the Sun and our sighed.
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Now God grant that their Geography bee without a mystery.
Now God grant that their Geography be without a mystery.
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I seare lest our light of the Gospell be obfuscated with the assiduous clouds of enmity, arising from the sea of anger.
I sear lest our Light of the Gospel be obfuscated with the assiduous Clouds of enmity, arising from the sea of anger.
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We must needs confesse, that (as the Sun, so) the Gospell is pure and cleare,
We must needs confess, that (as the Sun, so) the Gospel is pure and clear,
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and devoid of all cloudy matter; yet, because our affections answer not its puritie, and our owne profession;
and devoid of all cloudy matter; yet, Because our affections answer not its purity, and our own profession;
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it seemes obscure unto us, and wee account them enemies that bring it unto us.
it seems Obscure unto us, and we account them enemies that bring it unto us.
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But why doe I combat in the spacious field? and tell you a generall story of the Home-bred dissentions of our State and kingdome, between our own light & our own sight? why doe I not rather speake the phrase of inine Apostle, Am I therefore become your enemy,
But why do I combat in the spacious field? and tell you a general story of the Homebred dissensions of our State and Kingdom, between our own Light & our own sighed? why do I not rather speak the phrase of inine Apostle, Am I Therefore become your enemy,
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because I tell you the truth? No, in no wise;Because I tell you the truth? No, in no wise;
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yet I am become an enemy (in your acceptations) unto you, and that because I tell you the truth.
yet I am become an enemy (in your acceptations) unto you, and that Because I tell you the truth.
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Thus, is not the case belonging to you, and mee, and all Gods faithfull Ministers? Are wee not hated of you,
Thus, is not the case belonging to you, and me, and all God's faithful Ministers? are we not hated of you,
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as though wee were your enemies? and nicked of you with the twits of enmity? is not our zeale accounted phrensie, and the sincerity of preaching rather an austerity of passion,
as though we were your enemies? and nicked of you with the twits of enmity? is not our zeal accounted frenzy, and the sincerity of preaching rather an austerity of passion,
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then the purity of the Truth? Say, O ye people, is it not even thus? Can you deny it for very shame?
then the purity of the Truth? Say, Oh you people, is it not even thus? Can you deny it for very shame?
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Blush then, and be ashamed at this, all ye that live under a painfull Ministery, yet account it a matter of enmity unto you:
Blush then, and be ashamed At this, all you that live under a painful Ministry, yet account it a matter of enmity unto you:
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yea, quake and tremble, ye that malipertly oppose your selves against those that watch for your soules:
yea, quake and tremble, you that malipertly oppose your selves against those that watch for your Souls:
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for surely this is next the sin that is unpardonable.
for surely this is next the since that is unpardonable.
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I am afraid, lest many in our Nation beare a share in the danger of this doome;
I am afraid, lest many in our nation bear a share in the danger of this doom;
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as wee beare a part in the in jury of their enmity.
as we bear a part in the in jury of their enmity.
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We may indeed justly complaine of the thwarting opposition of many, as well as boast of the teachable forwardnesse, the zealous and loving affections of others to us-wards.
We may indeed justly complain of the thwarting opposition of many, as well as boast of the teachable forwardness, the zealous and loving affections of Others to us-wards.
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But all indignities whatsoever let us freely passe over and forgive; as we trust all our owne imperfections are really pardoned of the Almighty.
But all indignities whatsoever let us freely pass over and forgive; as we trust all our own imperfections Are really pardoned of the Almighty.
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Let our prayer for them be Father, forgive them; and I would to God wee could conclude with the voice of Christ, They know not what they doe.
Let our prayer for them be Father, forgive them; and I would to God we could conclude with the voice of christ, They know not what they do.
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But, alas, our Nation knowes the Truth; (I know no plea for ignorance in these daies) they have both seene and heard;
But, alas, our nation knows the Truth; (I know no plea for ignorance in these days) they have both seen and herd;
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and yet have impudently and malipertly spurned against their owne Lights, and that in the face of the Law, and Gospell.
and yet have impudently and malipertly spurned against their own Lights, and that in the face of the Law, and Gospel.
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Therefore it is to be feared, that their sinne remaines.
Therefore it is to be feared, that their sin remains.
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But what? shall they so passe? with so slender a rebuke? What if we bid? Twist up a comtemptuous Absalom: Cry? Out with the scoffing Ismael: Hang the rebellious traytor:
But what? shall they so pass? with so slender a rebuke? What if we bid? Twist up a comtemptuous Absalom: Cry? Out with the scoffing Ishmael: Hang the rebellious traitor:
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scourge those Iannes and Iambres: out with the aking-teeth of the Galatians: spare not Pauls enemies:
scourge those Jannes and Jambres: out with the aking-teeth of the Galatians: spare not Paul's enemies:
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but yet, I hope, we shall not erre with too much gentlenesse, if wee give way to affection,
but yet, I hope, we shall not err with too much gentleness, if we give Way to affection,
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and as patiently put off the injury of enmity, as Eli did the offence of his sonnes, in this sparing correction;
and as patiently put off the injury of enmity, as Eli did the offence of his Sons, in this sparing correction;
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doe so no more, my sonnes. do so no more, my Sons.
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And let us take heed wee doe so no more, we hearers: for tis as great a matter,
And let us take heed we do so no more, we hearers: for this as great a matter,
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as the hating of a mans father or mother. (Our Ministers are fathers to beget us,
as the hating of a men father or mother. (Our Ministers Are Father's to beget us,
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and mothers to beare us.) Now the eye that mocketh his father, or despiseth his mother, the Ravens of the valley shall picke it out;
and mother's to bear us.) Now the eye that mocks his father, or despises his mother, the Ravens of the valley shall pick it out;
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and the young Eagles shall eate it. Therefore, receive ye a word of exhortation and warning.and the young Eagles shall eat it. Therefore, receive you a word of exhortation and warning.
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Let there be no more variance betweene Paul and his Galatians; betweene us and Gods Ambassadours: but have them in singular honour (not so much for any worth that is in them,
Let there be no more variance between Paul and his Galatians; between us and God's ambassadors: but have them in singular honour (not so much for any worth that is in them,
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but) for their workes sake;
but) for their works sake;
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as those that must give account for your soules, that they may doe it with joy, and not with griefe.
as those that must give account for your Souls, that they may do it with joy, and not with grief.
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Oh, let not their care be requited with enmity, nor their love with hatred:
O, let not their care be requited with enmity, nor their love with hatred:
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regulate your affections either to their office or diligence, and you shall find that such discourtesie is neither the equall desert of the one,
regulate your affections either to their office or diligence, and you shall find that such discourtesy is neither the equal desert of the one,
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nor a fit recompence of the other.
nor a fit recompense of the other.
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If we enquire after their diligēce, we may cast backe our eyes no further then Paul; if after the dignity of their office, we may looke thorow the volume of the whole Booke of God,
If we inquire After their diligence, we may cast back our eyes no further then Paul; if After the dignity of their office, we may look thorough the volume of the Whole Book of God,
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and wee shall find their office no place of underlings, but the Ambassadors of the great God, yea fellow-workers with him.
and we shall find their office no place of underlings, but the ambassadors of the great God, yea Fellow-workers with him.
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Such, and such glorious titles hath he vouchsafed to grace them withall:
Such, and such glorious titles hath he vouchsafed to grace them withal:
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all which excellencies carry in them a command of acceptance, and not an occasion of variance.
all which excellencies carry in them a command of acceptance, and not an occasion of variance.
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Yet many times it so falls out, that their best welcome is but a checke of enmity.
Yet many times it so falls out, that their best welcome is but a check of enmity.
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But be not dismayed, nor quite cast downe, O ye sweetsingers of Sion; though happely your owne hearers oppose themselves against you;
But be not dismayed, nor quite cast down, Oh you sweetsingers of Sion; though happily your own hearers oppose themselves against you;
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though they become your enemies, among whom ye have broken the bread of life; and distilled the sweet influences of the water of life:
though they become your enemies, among whom you have broken the bred of life; and distilled the sweet influences of the water of life:
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though they fill you with bitternesse, among whom you have wasted your spirits (like the candle) to give them light.
though they fill you with bitterness, among whom you have wasted your spirits (like the candle) to give them Light.
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Yea, though the goodly shewes of some have promised a birth of love and growth of faith,
Yea, though the goodly shows of Some have promised a birth of love and growth of faith,
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yet by and by have turned into Apostacy: nay further, they themselves become your enemies too:
yet by and by have turned into Apostasy: nay further, they themselves become your enemies too:
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yet sing no Paelinede of discontent; murmure not at your portion; but consider,
yet sing no Paelinede of discontent; murmur not At your portion; but Consider,
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That (as in the dayes of Iohn, so now) there are a generation of Vipers. The Viper (we reade) cates her way forth by the belly of the damme:
That (as in the days of John, so now) there Are a generation of Vipers. The Viper (we read) cates her Way forth by the belly of the dam:
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no marvell then, if the Prophet of God (thorow the malice and enmity of his hearers) cry out, O my belly, my belly, I am pained at the very heart:
no marvel then, if the Prophet of God (thorough the malice and enmity of his hearers) cry out, Oh my belly, my belly, I am pained At the very heart:
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and no marvell, if we suffer the like ingratitude of our hearers.
and no marvel, if we suffer the like ingratitude of our hearers.
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Especially, if we consider how Iesus Christ the righteous hath traced out this path before us;
Especially, if we Consider how Iesus christ the righteous hath traced out this path before us;
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hated even of his owne disciple. Oh then let us walke this Kings high-way with patience:
hated even of his own disciple. O then let us walk this Kings highway with patience:
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for we have not onely the comfort of his company, (yet that may asswage the misery) but his assistance also.
for we have not only the Comfort of his company, (yet that may assuage the misery) but his assistance also.
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Nay further, he not onely suffers the like with us, but also measures our suffering, and (in a measure) suffers it too.
Nay further, he not only suffers the like with us, but also measures our suffering, and (in a measure) suffers it too.
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Exceeding full of comfort are the words of our Saviour Christ:
Exceeding full of Comfort Are the words of our Saviour christ:
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he that despiseth you, despiseth me, and he that despiseth mee, despiseth him that sent me. he that despises you, despises me, and he that despises me, despises him that sent me.
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Nor is the worthinesse of the cause, one of the lightest motives that may induce us unto patience.
Nor is the worthiness of the cause, one of the Lightest motives that may induce us unto patience.
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Tis an honourable quarrell wherein we suffer: tis for a glorious end, even the salvation of our soules.
This an honourable quarrel wherein we suffer: this for a glorious end, even the salvation of our Souls.
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For, does not our conscience know, that the love of the truth constraineth us? and that this dignity excelleth all dignities, to suffer for the Truth, for telling the Truth? which is the next and last part of the Text, viz. The Cause of the Enmity, for Telling the Truth;
For, does not our conscience know, that the love of the truth constrains us? and that this dignity excels all dignities, to suffer for the Truth, for telling the Truth? which is the next and last part of the Text, viz. The Cause of the Enmity, for Telling the Truth;
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which likewise craves my paines, and your patience.
which likewise craves my pains, and your patience.
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Am I therefore become your enemy, because I tell you the truth? or because I play the Tell-troth with you? yea; Am I Therefore become your enemy, Because I tell you the truth? or Because I play the telltruth with you? yea;
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this is the cause of your enmity, or else you have no cause at all.
this is the cause of your enmity, or Else you have no cause At all.
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Alas, is this the cause? why, this, of all others, seemes to bee a cause without a cause.
Alas, is this the cause? why, this, of all Others, seems to be a cause without a cause.
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What, to hate a man for telling the Truth! Could they have upbraided him of some capitall crime, either of whoredome,
What, to hate a man for telling the Truth! Could they have upbraided him of Some capital crime, either of whoredom,
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or drunkennesse, or oppression, or covetousnesse, or the like, the matter had beene colourable: Or, had any part about him received any apparent staine or blemish;
or Drunkenness, or oppression, or covetousness, or the like, the matter had been colourable: Or, had any part about him received any apparent stain or blemish;
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had his tongue beene cursing and swearing; his lips, lying and prophane; his hands, thievish; his heart, malitious; or his eyes lascivious;
had his tongue been cursing and swearing; his lips, lying and profane; his hands, thievish; his heart, malicious; or his eyes lascivious;
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it had beene something to the purpose:
it had been something to the purpose:
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but, to hate him for telling the Truth, argues no simple ignorance in them, but a sinfull-rebellious impudence.
but, to hate him for telling the Truth, argues no simple ignorance in them, but a sinfull-rebellious impudence.
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And this is but one of Ieroboams trickes: he hated Abijah for his good counsell;
And this is but one of Ieroboams tricks: he hated Abijah for his good counsel;
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and these Galatians count Paul an enemy unto them, for telling the Truth. So, we see here the Proverbe verified, the lovely Truth brings forth hatred; and The publication of the pure word of truth sets faithfull Ministers and corrupt hearers at variance. Hence proceed those broiles: hence, this enmity: hence, this dissention.
and these Galatians count Paul an enemy unto them, for telling the Truth. So, we see Here the Proverb verified, the lovely Truth brings forth hatred; and The publication of the pure word of truth sets faithful Ministers and corrupt hearers At variance. Hence proceed those broils: hence, this enmity: hence, this dissension.
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But blush, and be ashamed at this, yee Galatians, that the revelation of Truth should breed such deepe dislike in you.
But blush, and be ashamed At this, ye Galatians, that the Revelation of Truth should breed such deep dislike in you.
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Alas, with what straine of words or matter might Paul study to please you? If you looke for plainnesse of speech; why, see him stooping to the capacity of the meanest, becomming all things to all men.
Alas, with what strain of words or matter might Paul study to please you? If you look for plainness of speech; why, see him stooping to the capacity of the Meanest, becoming all things to all men.
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If you looke for eloquence from him;
If you look for eloquence from him;
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why, see it so mixt with his Divinity, that tis hard to judge wherein he most excells.
why, see it so mixed with his Divinity, that this hard to judge wherein he most excels.
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But none of these disturbes you: tis the matter that occasions your hatred; the telling of the Truth.
But none of these disturbs you: this the matter that occasions your hatred; the telling of the Truth.
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Many in our dayes, though they love the truth after a sort, yet (thorow opinions) doe dislike it,
Many in our days, though they love the truth After a sort, yet (thorough opinions) do dislike it,
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if it appeare plain or eloquent:
if it appear plain or eloquent:
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but these foolish Galatians (and they were fooles indeed) hate Paul for (very) telling the Truth. But what,
but these foolish Galatians (and they were Fools indeed) hate Paul for (very) telling the Truth. But what,
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if Paul had come among them, with his mouth full of lies, and told them a smooth tale of their secure estate,
if Paul had come among them, with his Mouth full of lies, and told them a smooth tale of their secure estate,
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though they did live after the flesh? yet surely, they would scarce have beleeved him:
though they did live After the Flesh? yet surely, they would scarce have believed him:
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and will they hate him for telling the Truth? O foolish Galatians, who hath bewitched you that you should not obey the Truth? Can neither Lyes nor Truths please you? Surely those (though pleasant,
and will they hate him for telling the Truth? O foolish Galatians, who hath bewitched you that you should not obey the Truth? Can neither Lies nor Truths please you? Surely those (though pleasant,
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yet) seeme doubtfull, if not miserable; and these (though certaine, yet) seeme irkesome, if not damnable.
yet) seem doubtful, if not miserable; and these (though certain, yet) seem irksome, if not damnable.
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Those tickle the eare, but suspend the conscience; these suspend the understanding, but wound the conscience:
Those tickle the ear, but suspend the conscience; these suspend the understanding, but wound the conscience:
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therefore neither these, nor those can gaine their acceptance.
Therefore neither these, nor those can gain their acceptance.
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Yet if Paul would have runne to the same excesse ofriot with them, and have prophesied of strong drinke, hee might happely have beene a Prophet for their turne; & have gotten a spirt of love from some of them:
Yet if Paul would have run to the same excess ofriot with them, and have prophesied of strong drink, he might happily have been a Prophet for their turn; & have got a spirt of love from Some of them:
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but let him tell the Truth, and hee is accounted an enemy for it. Which truth, our Saviours words put out of all question or doubt;
but let him tell the Truth, and he is accounted an enemy for it. Which truth, our Saviors words put out of all question or doubt;
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Thinke ye that I am come to send peace on earth? I come not to bring peace, but a sword; Think you that I am come to send peace on earth? I come not to bring peace, but a sword;
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to set a man at variance against his father; the daughter against her mother, and the daughter-in law against her mother in law. to Set a man At variance against his father; the daughter against her mother, and the daughter-in law against her mother in law.
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And this was verified in Christ himselfe, Ioh. 8.40. Ye seeke to kill a man that hath told you the truth.
And this was verified in christ himself, John 8.40. You seek to kill a man that hath told you the truth.
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And, because I tell you the truth ye beleeve me not; but rather hate me.
And, Because I tell you the truth you believe me not; but rather hate me.
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But tis no more wonder to see the Dogs barke at the Moone, then to see a good Minister hated for telling the Truth: and the truth of this truth shall seeme the rather to bee a truth, if wee regard these demonstrations.
But this no more wonder to see the Dogs bark At the Moon, then to see a good Minister hated for telling the Truth: and the truth of this truth shall seem the rather to be a truth, if we regard these demonstrations.
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First, there is a palpable disagreement betweene truth and falshood; grace and corruption: the one is light, the other darknesse:
First, there is a palpable disagreement between truth and falsehood; grace and corruption: the one is Light, the other darkness:
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the publication then of the one must needs make the Antithesis of the other. God and Belial cannot stand together:
the publication then of the one must needs make the Antithesis of the other. God and Belial cannot stand together:
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and is it any newes to see the disagreeing qualities of fire and water, each hissing at other? nor,
and is it any news to see the disagreeing qualities of fire and water, each hissing At other? nor,
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for mine own part doe I ever marvell to see good men, and bad; wise men, and fooles;
for mine own part do I ever marvel to see good men, and bad; wise men, and Fools;
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knaves, and honest men, to fall at oddes, when I respect the contrarietie of their natures.
knaves, and honest men, to fallen At odds, when I respect the contrariety of their nature's.
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Especially, if I consider the nature of the Truth: how searching and working it is:
Especially, if I Consider the nature of the Truth: how searching and working it is:
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what a powerfull operation it hath, to divide (like a two-edged sword ) betweene the bone and the marrow.
what a powerful operation it hath, to divide (like a two-edged sword) between the bone and the marrow.
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The letter NONLATINALPHABET (Schin) could never make a more perspicuous difference betweene the Gileadite and the Ephraimite, then the Truth does betweene good Ministers and corrupt hearers.
The Letter (Schin) could never make a more perspicuous difference between the Gileadite and the Ephraimite, then the Truth does between good Ministers and corrupt hearers.
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Truth is both an eye to see; and a glass to convay the object unto the sight.Truth is both an eye to see; and a glass to convey the Object unto the sighed.
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But as the Optickes have many crotchets and deceiving fractions to beguile the corporall eye: so hath Hypocrisie many formes of godlinesse to deceive and bleare the mentall:
But as the Optics have many crotchets and deceiving fractions to beguile the corporal eye: so hath Hypocrisy many forms of godliness to deceive and blear the mental:
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yet Truth does execute its office so squarely, that it will not suffer us to make Any thing of any thing:
yet Truth does execute its office so squarely, that it will not suffer us to make Any thing of any thing:
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but it soone distinguishes the good from the bad; the right from the wrong. Our colourable sinnes can now finde no burrow of shelter, or evasion:
but it soon Distinguishes the good from the bad; the right from the wrong. Our colourable Sins can now find no burrow of shelter, or evasion:
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but Truth doth anatomize all the secrets of the heart, and make them naked and bare-fac'd:
but Truth does anatomise all the secrets of the heart, and make them naked and barefaced:
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no marvell then, if it breed dissention, enmity, and variance. Thirdly, Truth takes away freedome, and custome in sin:
no marvel then, if it breed dissension, enmity, and variance. Thirdly, Truth Takes away freedom, and custom in since:
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it proves the one, to be slavery; the other, an old errour: it disturbs a man of his sweet naps in iniquity: it Proves the one, to be slavery; the other, an old error: it disturbs a man of his sweet naps in iniquity:
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it removes him from the bed of vanity: it suffers him not to sin so quietly as otherwise he would:
it removes him from the Bed of vanity: it suffers him not to sin so quietly as otherwise he would:
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it stings him by the conscience, amidst his pleasures, that he cannot walke on his iourney to Hell-wards contentedly enough;
it stings him by the conscience, amid his pleasures, that he cannot walk on his journey to Hellwards contentedly enough;
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no marvell them, if it bee the occasion of strife and enmity. Wake a man out of a sound sleepe, and straight way he fumes:
no marvel them, if it be the occasion of strife and enmity. Wake a man out of a found sleep, and straight Way he fumes:
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spur a gaul'd-backe Iade, and presently she winces:
spur a gaul'd-backe Jade, and presently she winces:
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so let the Truth speake the Idiome of her owne Dialect, unto the conscience of a corrupt hearer, that is fast asleepe in his sin;
so let the Truth speak the Idiom of her own Dialect, unto the conscience of a corrupt hearer, that is fast asleep in his since;
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and be sure, her language shall bee counted opprobrious, and her requitall shall bee enmity. The truth whereof, bids us not wonder to see the Truth opposed by corruption:
and be sure, her language shall be counted opprobrious, and her requital shall be enmity. The truth whereof, bids us not wonder to see the Truth opposed by corruption:
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looke not that the publication of it should bring peace, or rocke us asleepe (with a Lullaby ) in the Cradle of security: look not that the publication of it should bring peace, or rock us asleep (with a Lullaby) in the Cradle of security:
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for the Truth is of a pricking nature: it ever carries a sword in its hand;
for the Truth is of a pricking nature: it ever carries a sword in its hand;
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and makes a division betweene light and darknesse, grace and corruption.
and makes a division between Light and darkness, grace and corruption.
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Its owne nature (by the strength of its owne activity) strikes home unto the conscience; unbowells the ward-rope of transgression;
Its own nature (by the strength of its own activity) strikes home unto the conscience; unbowells the wardrobe of Transgression;
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like a flame, makes the spirit to burne within a man; shewes him the right way; informes him of the wrong;
like a flame, makes the Spirit to burn within a man; shows him the right Way; informs him of the wrong;
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curbs him of his sweet sin; opens an Handwriting against him, whose character are steeped in blood and heavinesse;curbs him of his sweet since; Opens an Handwriting against him, whose character Are steeped in blood and heaviness;
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neither does it reade the sinner a lecture in a private Kennell, as if it durst not shew its face, save onely in a corner,
neither does it read the sinner a lecture in a private Kennel, as if it durst not show its face, save only in a corner,
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but speakes to the nose of the proudest Vassaile, that carries about him a body of sinne.
but speaks to the nose of the proudest Vassal, that carries about him a body of sin.
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This will make the Drunkard quake in his seate; the Whoremonger tremble on the bed of vanity;
This will make the Drunkard quake in his seat; the Whoremonger tremble on the Bed of vanity;
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the swearer, the lyar, the Sabbath breaker, to mourn for their profanenesse.
the swearer, the liar, the Sabbath breaker, to mourn for their profaneness.
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No sinne is exempt from the reach of Truth. This controules the brazen-faced sinnes of the land:
No sin is exempt from the reach of Truth. This controls the brazenfaced Sins of the land:
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this rips up the sinne that is unseene: private omissions, sleighty perfomances of holy duties, outward conformities, lip-services, neutralities, worldly correspondencies.
this rips up the sin that is unseen: private omissions, sleighty perfomances of holy duties, outward conformities, lip-services, neutralities, worldly correspondencies.
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Tis like unto the lightning, nimble and active; runnes thorow all created bodies: examines the weakest; pierces the strongest;
This like unto the lightning, nimble and active; runs thorough all created bodies: examines the Weakest; pierces the Strongest;
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pursues all to their very lurking places: findes whatsoever and whomsoever it seekes for: as the Hypocrite, the Apostate, and the covetous worldling.
pursues all to their very lurking places: finds whatsoever and whomsoever it seeks for: as the Hypocrite, the Apostate, and the covetous worldling.
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This (like the lightning) wounds, and never touches; breakes a mans bones, (yea his conscience) and never scareth his skinne:
This (like the lightning) wounds, and never touches; breaks a men bones, (yea his conscience) and never scareth his skin:
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like a noysome smell, onely with the sent, soone casts downe a queasie stomacke. This is that our fine mouths cannot endure to taste:
like a noisome smell, only with the sent, soon Cast down a queasy stomach. This is that our fine mouths cannot endure to taste:
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this it is, that our sore gummes cannot endure to be rubbed withall:
this it is, that our soar gums cannot endure to be rubbed withal:
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and because wicked men (out of an over-reaching apprehensivenesse) doe conceive this to be an enemy unto them;
and Because wicked men (out of an overreaching apprehensiveness) do conceive this to be an enemy unto them;
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they would faine have the mouth of it stopped, & the preachers of it to be doomed unto a perpetuall silence.
they would feign have the Mouth of it stopped, & the Preachers of it to be doomed unto a perpetual silence.
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So the Truth is now become like an hurtfull Serpent, generally invading a whole country, everie wicked mans club of malice is out against it, as against an enemy.
So the Truth is now become like an hurtful Serpent, generally invading a Whole country, every wicked men club of malice is out against it, as against an enemy.
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But oh that ever the Truth, which is the onely meanes of love, should bee now the cause of such enmity!
But o that ever the Truth, which is the only means of love, should be now the cause of such enmity!
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that ever this should set good Paul and his Galatians at variance! oh, but the Truth is sweet and sowre;
that ever this should Set good Paul and his Galatians At variance! o, but the Truth is sweet and sour;
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as various in operation as the Sunne, which dissolves some things, as Wax: but exsiccates or dryes up others,
as various in operation as the Sun, which dissolves Some things, as Wax: but exsiccates or dries up Others,
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as Clay: So the Truth dryes up the humour of enmity in some: in others, it dilates and spreades it abroad.
as Clay: So the Truth dries up the humour of enmity in Some: in Others, it dilates and spreads it abroad.
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Such is the qualitie of the Truth; such the portion. And why should we be dismayed;
Such is the quality of the Truth; such the portion. And why should we be dismayed;
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we, who in the Ministery suffer for the Truth? O let the dignity of the cause make us put up the indignity of the crosse with an honourable scorne: so shall the Truth grow strong with a wound.
we, who in the Ministry suffer for the Truth? Oh let the dignity of the cause make us put up the indignity of the cross with an honourable scorn: so shall the Truth grow strong with a wound.
pns12, r-crq p-acp dt n1 vvb p-acp dt n1? uh vvb dt n1 pp-f dt n1 vvb pno12 vvi a-acp dt n1 pp-f dt n1 p-acp dt j n1: av vmb dt n1 vvb j p-acp dt n1.
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Consider we, that tis the cause, and not the quarrell, that makes a Martyr:
Consider we, that this the cause, and not the quarrel, that makes a Martyr:
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tis not suffering, but so suffering, or suffering for the Truth, that helpes us to heaven.
this not suffering, but so suffering, or suffering for the Truth, that helps us to heaven.
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Our kingdome must be gotten with such violence as this. Our Kingdom must be got with such violence as this.
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Let this then comfort us, that we suffer in a good cause, for the truth, and the crowne of our conquest is kept with God.
Let this then Comfort us, that we suffer in a good cause, for the truth, and the crown of our conquest is kept with God.
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Therefore for this holy truth let me resolve to dye, to lose my life, my liberty, (were I worth thousands) lands, and livings, all.
Therefore for this holy truth let me resolve to die, to loose my life, my liberty, (were I worth thousands) Lands, and livings, all.
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Oh, this holy truth, let me embrace it ever;
O, this holy truth, let me embrace it ever;
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and let the world count me an enemy unto them, and bee at variance with me,
and let the world count me an enemy unto them, and be At variance with me,
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whiles he that sits in the heavens laughes them to scorne, and bids a sorrow to them,
while he that sits in the heavens laughs them to scorn, and bids a sorrow to them,
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as many as (maliciously) have evill will at Sion.
as many as (maliciously) have evil will At Sion.
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Thirdly, let us intreat wicked men to receive a friendly admonition, that they be better advised hereafter,
Thirdly, let us entreat wicked men to receive a friendly admonition, that they be better advised hereafter,
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then to make the publication of the pure word of truth the occasion of contention;
then to make the publication of the pure word of truth the occasion of contention;
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to be a stumbling blocke and a rocke of offence & variance, to count Preachers enemies for telling the truth. But alas!
to be a stumbling block and a rock of offence & variance, to count Preachers enemies for telling the truth. But alas!
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our times and people are grown emulous to be superlative in this enmity; for we exceed the Papists a degree:
our times and people Are grown emulous to be superlative in this enmity; for we exceed the Papists a degree:
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they counted this truth to bee a matter of debate; so doe we:
they counted this truth to be a matter of debate; so do we:
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they accounted it to be but Inken Divinity: but we repute it Inken enmity; and so beflout the sincerity of it with the scumme of Puritanisme in the lowest degree of our disdainfull teene. This is growne now the usuall companion of a Christian Profession, yet hypocrisie hath learned to spin a finer threed of Enmity against the truth, then a grosse hatred,
they accounted it to be but Inken Divinity: but we repute it Inken enmity; and so beflout the sincerity of it with the scum of Puritanism in the lowest degree of our disdainful teen. This is grown now the usual Companion of a Christian Profession, yet hypocrisy hath learned to spin a finer thread of Enmity against the truth, then a gross hatred,
pns32 vvd pn31 pc-acp vbi p-acp np1 n1: p-acp po12 vvi pn31 np1 n1; cc av vvb dt n1 pp-f pn31 p-acp dt n1 pp-f np1 p-acp dt js n1 pp-f po12 j n1. d vbz vvn av dt j n1 pp-f dt njp n1, av n1 vhz vvn pc-acp vvi dt jc n1 pp-f n1 p-acp dt n1, av dt j n1,
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and this is a secret dislike of the way of truth, (yet an outward comparting with it) and this is a damnable neutralitie (as it were) betweene enmity and amity.
and this is a secret dislike of the Way of truth, (yet an outward comparting with it) and this is a damnable neutrality (as it were) between enmity and amity.
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Such Ambo dexters have wee in the Church;
Such Ambo dexters have we in the Church;
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such Antickes in the way of truth, that are not wholly for God, nor wholly for the devill.
such Antics in the Way of truth, that Are not wholly for God, nor wholly for the Devil.
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Some affinity they have with the truth, in the name of Christianitie, like the Hebrew words for God, and Idolls, yet they are but (like Ephraim ) as cakes on the hearth not turned, shuffling and cutting with the truth, (as the Sun in Hezechiahs time,) yet never more certaine,
some affinity they have with the truth, in the name of Christianity, like the Hebrew words for God, and Idols, yet they Are but (like Ephraim) as cakes on the hearth not turned, shuffling and cutting with the truth, (as the Sun in Hezekiah's time,) yet never more certain,
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then in their enmity of the truth.
then in their enmity of the truth.
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But draw hither, all ye enemies of the truth, ye sons of the sorceresse, the seed of the adulterer and whore:
But draw hither, all the enemies of the truth, you Sons of the sorceress, the seed of the adulterer and whore:
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against whom doe yee sport your selves? against whom doe yee make a wide mouth? and draw out the tongue? Are yee not children of transgression,
against whom do ye sport your selves? against whom do ye make a wide Mouth? and draw out the tongue? are ye not children of Transgression,
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and a seed of falshood? doe ye not spurne at the Lord, and deride his truth? and a seed of falsehood? do you not spurn At the Lord, and deride his truth?
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But now for a good in the side, and a motive in the heart, that might stirre up the affection to the love of the truth. But what? must we beg favourites for the truth? Cannot its owne worth speake for it? Oh that its excellency could be seene with our corporall eyes,
But now for a good in the side, and a motive in the heart, that might stir up the affection to the love of the truth. But what? must we beg favourites for the truth? Cannot its own worth speak for it? O that its excellency could be seen with our corporal eyes,
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then (with a silent oratorie would it perswade our affections to embrace it. Alas, the knowne ale needs no signe-post, and the vendible wine no Ivy bush;
then (with a silent oratory would it persuade our affections to embrace it. Alas, the known ale needs no signpost, and the vendible wine no Ivy bush;
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and shall the truth need more enticing arguments, then its owne worth? First then consider its dignity;
and shall the truth need more enticing Arguments, then its own worth? First then Consider its dignity;
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tis borne of God, of an immortall stampe; tis the rule of our beleeving; our doctrine, our law. Secondly the majesty of it;
this born of God, of an immortal stamp; this the Rule of our believing; our Doctrine, our law. Secondly the majesty of it;
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God is truth: if then we bee at enmity with the truth, wee are at enmity with God: love the truth, and love God; hate the truth, and hate God himselfe. God is truth: if then we be At enmity with the truth, we Are At enmity with God: love the truth, and love God; hate the truth, and hate God himself.
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And now I pray you, doth it boot a Child to fight with a Giant? or an earth-worme to contend with the Almighty? Me thinkes when I see a man at enmity with the truth, I see the Gothi (with their Ioviall mallets) thumping their brazen fabricke, to fright away the thunder, for when it thunders, they imagine some strange god is comming in battellagainst them:
And now I pray you, does it boot a Child to fight with a Giant? or an earthworm to contend with the Almighty? Me thinks when I see a man At enmity with the truth, I see the Goths (with their Jovial mallets) thumping their brazen fabric, to fright away the thunder, for when it Thunders, they imagine Some strange god is coming in battellagainst them:
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So wicked men, when they heare the truth once, they beginne to muster their forces (as against an enemy) to out-face it, if they may. But alas!
So wicked men, when they hear the truth once, they begin to muster their forces (as against an enemy) to outface it, if they may. But alas!
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tis the God of truth who speakes from heaven, whose power is uncontroulable. Thirdly, survey thy owne weaknesse, and truths strength;
this the God of truth who speaks from heaven, whose power is uncontrollable. Thirdly, survey thy own weakness, and truths strength;
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for thy owne state, consider that in the midst of thy fury thou hast but a curtaild horne,
for thy own state, Consider that in the midst of thy fury thou hast but a curtailed horn,
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like a curst Cow; thy heart haply may be full of hatred, but thy hatred not full of power,
like a cursed Cow; thy heart haply may be full of hatred, but thy hatred not full of power,
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so thou art lesse noysome to the truth, but no lesse hurtfull to thy selfe.
so thou art less noisome to the truth, but no less hurtful to thy self.
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And as for the power of truth, it was once determined in the triall of wir, what was the strongest:
And as for the power of truth, it was once determined in the trial of wir, what was the Strongest:
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one answered A King; for his command stretches farre and neare: Another said Wine; for it overcomes the strongest braine:
one answered A King; for his command stretches Far and near: another said Wine; for it overcomes the Strongest brain:
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A third said, Women; for they bewitch the deepest wit: but in short it was concluded, that Truth was stronger then all:
A third said, Women; for they bewitch the Deepest wit: but in short it was concluded, that Truth was Stronger then all:
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all the rest decay, but this continues: tis still durable, tis permanent: though it be trodden downe, yet it still increaseth.
all the rest decay, but this continues: this still durable, this permanent: though it be trodden down, yet it still increases.
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Why then wilt thou bee an enemy to the truth? why wilt thou hate it? nay,
Why then wilt thou be an enemy to the truth? why wilt thou hate it? nay,
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why wilt thou not love it?
why wilt thou not love it?
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Fourthly, if none of these will nove thee to love the truth, let the blessings with it, and the curses without it;
Fourthly, if none of these will Novel thee to love the truth, let the blessings with it, and the curses without it;
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command thy affections to imbrace it: with it there is life, without it death: with it there is certaine peace, without it assured discord:
command thy affections to embrace it: with it there is life, without it death: with it there is certain peace, without it assured discord:
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with it there are outward blessings and inward, without it there are temporall plagues and eternall.
with it there Are outward blessings and inward, without it there Are temporal plagues and Eternal.
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But why stand I here to trifle with Arithmetique? either these with it, or those without it scorne to bee bounded with a stinted calculation.
But why stand I Here to trifle with Arithmetic? either these with it, or those without it scorn to be bounded with a stinted calculation.
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In a word then, have the truth and have God, and heaven, and all blessings; but bee without the truth, without the love of the truth, and have the devill, and hell, and all curses,
In a word then, have the truth and have God, and heaven, and all blessings; but be without the truth, without the love of the truth, and have the Devil, and hell, and all curses,
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Now therefore, let Solomons exhortation take footing in thy affection, Buy the truth, and sell it not: buy it with thy love;
Now Therefore, let Solomons exhortation take footing in thy affection, Buy the truth, and fell it not: buy it with thy love;
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sell it not with thy hatred: buy it at any rate; thou canst not give the worth of it:
fell it not with thy hatred: buy it At any rate; thou Canst not give the worth of it:
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sell it for no price; thou canst never againe match so precious a Pearle.
fell it for no price; thou Canst never again match so precious a Pearl.
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And if by this time the love of the truth be wrought and habituated in thee, thou shalt know it by these signes and symptomes:
And if by this time the love of the truth be wrought and habituated in thee, thou shalt know it by these Signs and symptoms:
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First, if thou lovest the truth indeed, thou then lovest the whole truth: the love of the truth must be an universall love of the whole, and of the parts:
First, if thou Lovest the truth indeed, thou then Lovest the Whole truth: the love of the truth must be an universal love of the Whole, and of the parts:
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tis not a branch of truth that must onely be in thy acceptance:
this not a branch of truth that must only be in thy acceptance:
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but even a reproofe (in season) must be as welcome as a promise is (at all times) gratefull.
but even a reproof (in season) must be as welcome as a promise is (At all times) grateful.
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Secondly, if thou lovest the truth, thou lovest it in all persons:
Secondly, if thou Lovest the truth, thou Lovest it in all Persons:
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thou doest not mistake the identity of the truth, but dost highly prize it in robes, or in rags; in rich, or in poore;
thou dost not mistake the identity of the truth, but dost highly prize it in robes, or in rags; in rich, or in poor;
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neither reiecting it in the one for poverty, nor overweening the measure of it in the other for plenty.
neither rejecting it in the one for poverty, nor overweening the measure of it in the other for plenty.
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Lastly, if the love of the truth be in thee, it then dilates and spreads it selfe in thee;
Lastly, if the love of the truth be in thee, it then dilates and spreads it self in thee;
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for it is like the blood that runnes through every veine, or like the Soule which is in every part.
for it is like the blood that runs through every vein, or like the Soul which is in every part.
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Thou must goe up in this love of Truth, from strength to strength, as it were from Schoole to Schoole, stretching forth all thy powers towards perfection;
Thou must go up in this love of Truth, from strength to strength, as it were from School to School, stretching forth all thy Powers towards perfection;
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forgetting all that is behind, receiving Paul, (now againe) as an Angell of God, and no more hating him for telling the truth. forgetting all that is behind, receiving Paul, (now again) as an Angel of God, and no more hating him for telling the truth.
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Oh happy State thus to be made happy with the love of the truth: Blessed Symptomes, on whose browes soever they doe light:
O happy State thus to be made happy with the love of the truth: Blessed Symptoms, on whose brows soever they do Light:
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if wee can spy them out on our owne faces, they will testifie unto our consciences, that we are Gods, and God is ours.
if we can spy them out on our own faces, they will testify unto our Consciences, that we Are God's, and God is ours.
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If we have them, let us increase them: if we have them not, let us labour for them;
If we have them, let us increase them: if we have them not, let us labour for them;
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and neither hardly think, or lightly esteeme of good Paul, (or Gods Ministers) for telling the truth. So shall we live in the unity of the Spirit;
and neither hardly think, or lightly esteem of good Paul, (or God's Ministers) for telling the truth. So shall we live in the unity of the Spirit;
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and dye invironed with the bonds of peace. Which God grant of his tender mercy, through Iesus Christ.
and die environed with the bonds of peace. Which God grant of his tender mercy, through Iesus christ.
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