Sin Stigmatized, Part 2 · Section 188 – Section 190
§ 188.
THirdly, 3 Valiant.let us be valiant and couragious to undergoe the conſequents, what ever followes, upon this refuſall: for behould, a great block, yea, a Lion in thy way: thou ſhalt bee mock'd and branded for a preciſian: have ſo many frowns and frumps, and cenſures, and ſcoffes, bee pointed at for ſingular, endure ſo many baſe and vile nicknames, Few men but wil ſin against God and their owne conſciences rather then be ſcoft at.that a milk-ſop will never be able to undergo them. Yea, if thou beeſt a coward, thou wilt feare to do the good which thou wouldeſt, in this and other caſes, or appeare the ſame that thou art: for this is a charm more powerfull then a Witches night-ſpell, to detain all Novices and Apprentiſes of religion, from keeping a good conſcience. For as in the Netherlands no man will ſtop the homicide, for feare of being counted an hangman: ſo here, no meere man almoſt will refuſe to be drunk, for feare of being cenſured for ſullenneſſe and ſingularity.
And indeed, hee had need to bee more then man, that can contentedly make himſelfe contemptible, to follow Chriſt; have his religion, judged hypocriſie; his Chriſtian prudence, craft and policy; his Godly ſimplicity, fillineſſe; his zeale, madnes; his contempt of the world, ignorance; his godly ſorrow, dumpiſhneſſe; &c. for theſe and the like, as unſeaſonable froſts, nip all gracious offers and beginnings in the bud, and (as much as in them lyeth) with Herod, labour to kill Chriſt in young beginners; yea, the cenſures and ſcoffes of theſe Atheiſts and worldlings, like the blaſts of Rammes-hornes, before the walles of Ierico, lay al the ſtrength of a young beginners vertue levell at one utterance; for the firſt ſparkes of grace are in appearance like fire in greene wood, which if it be not followed and cheriſhed will ſuddenly dye, and go out; whereby each reſolution becomes as a falſe conception, which never lives to the birth of any act.
And certainly, the Divell gets more by ſuch diſcouragements and the reproaches that are caſt upon religion, then by fire and faggots for Helena's bowle, Medea's unction, Venu's girdle, nor Circes cup can more inchaunt, then this afrights.
Yea, tell me if you can, what hath ever beene found ſuch an enemy to vertue, as this feare; or ſuch a ſpurre to wickedneſſe? O the multitude of ſoules that wicked men ſcoffe out of their religion! how many thouſands in this kingdome are content to bee miſled with the multitude, rather then be an object of their ſcorne and deriſion? how many hold it the beſt and ſafeſt way, in differences of religion, with out farther queſtion, to take the ſtronger part; that ſo, doing as the moſt doe, they may have the feweſt to finde fault with them?
Yea, how few are there that goe beyond thoſe white livered Rulers, Ioh. 12. who, becauſe of the Phariſies, and loving the praiſe of men more then the praiſe of God, choſe rather to conceale their knowledge of, and love to Chriſt, then to bee caſt out of the Synagogue, for confeſſing of him, verſe 42.43. I dare ſay, a world of people in this land, are in Zedekiah his caſe, convinced in their conſciences that they ought to doe as their faithfull Prophets warne them, but they are afraid they ſhal be mockt, have ſo many frowns, and frumps, and cenſures, and ſcoffes, that they cannot buckle to ſuch a courſe, look Ie 38.19. As I doubt not but the preaching of the Word hath ſo prevailed with many that even think religion a diſparagement, and that feare nothing more, then to have a name that they feare God, that they have ſome ſecret liking to the truth and power of godlineſſe, yea, ſtrong purpoſes in better times, to owne it, if they drop not into hell before thoſe times come. So theſe men owe God ſome good will, but they dare not ſhew it, becauſe of this, they would pleaſe him, yet ſo, as they might not diſpleaſe others, nor themſelves with the young man in the Goſpell, they will follow Chriſt, ſo Chriſt propound no other conditions then what they like off. But all ſuch carnall thoughts ought to ſtrike ſaile, and give place to that Oracle of our Saviour, whoſoever ſhall bee aſhamed of me, and my words, or deny me before, or among, this adulterous and ſinfull generation, him will I deny, and be aſhamed of alſo, before my Father, and his holy Angels in heaven, Matthew 10.33. Marke 8.38.
We read that Caeſar's young men were loth to fight, and ſo have ſcarres, only leaſt the women ſhould miſlike them; ſo our younge Chriſtians, for the moſt part are ſo afraid to diſpleaſe the meretricious world, that they feare nothing ſo much, as to bee, or ſeeme good; hate nothing more then to bee faſhioned according to the Word of God, and ſo, whereas ſhame of face was ordained for ſinne, now ſhame is turned from ſinne to righteouſneſſe; for they which are not aſhamed of the greateſt evill, are aſhamed of the leaſt good; and this baſhfull Divell never leaves a great many; ſo long as they live, whereby with the rich man, Luke 16. they never thinke of heaven, till tormented in the flames of hell.
§ 189.
BUt is not this baſe blood, But it is baſe blood that bluſhes to doe will.that bluſhes at a vertuous action? Is it not a ſhame, to bee aſhamed of things either good, or not ill? Is it not a ſottiſh feare and cowardiſe, that puls us backe from goodneſſe, much more, that conſtraines us to evill? certainly, in any good action, that muſt needs be bad that hinders it.
But to forbeare good is not all; for oftentimes, to congratulate the company, are not many of us fain to force our ſelves to unworthineſſe, and evill actions, when we runne exceedingly againſt the graine? Yea, even while we are doing them, our hearts chide our hands and tongues for tranſgreſſing, agreeable to that of S. Auguſtine, who confeſſeth, that he was much aſhamed of his ſhamefaſtneſſe, and tenderneſſe in this caſe, and further, that he often belyed himſelf with ſinnes, which he never committed, leaſt hee ſhould bee unacceptable to his ſinfull companions; and no marvaile, when even Peter denyed his Lord, and curſed himſelfe, to get credit amongſt a curſed crew.
Thus as if we cared more to be thought good, And they are fooles who wil be ſenſ…ue of their religion.then to bee ſo indeed, we force indurance on our ſelves, to omit good actions, and commit evil, both againſt conſcience, meerly out of feare, leaſt lewd men ſhould laugh at us. O childiſh, cowardly, and baſe! Surely, for a man to be ſcoft out of his goodneſse, by thoſe which are lewd, is all one, as if a man that ſeeth ſhould blindfold himſelfe, or put out his eyes, becauſe ſome blind wretches revile and ſcoffe at him for ſeeing; or as if one that is ſound of limms, ſhould limpe or maime himſelfe to pleaſe the cripple, and avoid his taunts. A wiſe man will not bee ſcoft out of his money, nor a juſt man bee flouted out of his faith, the taunts of Iſhmael ſhall never make an Iſaac out of love with his inheritance.
Indeed, they that leaſt can doe, beſt cavill can; but vertue ſcornes muddy cenſures, and unſtained honour to be ſuborned by vulgar breathes; yea, ſhe is ſtrongeſt when ſhee lives in the preſſe of many temptations: for to doe wel, where is neither danger nor ſolicitation to evill, is a common thing; but to do well, where is both perill and oppoſition, is the peculiar office of a man of vertue: for vertue (as Metellus ſpeakes) rejecteth facility to be her companion. Yea, he that hath truly learned Christ, had rather live hated of all men for goodneſſe, then beloved of all for vice; rather pleaſe one good man, then content a thouſand bad ones; his ſingle authority being ſufficient to countervaile the diſdaine of a whole Pariſh.
And indeed, how little is that man hurt, whom malice condemnes on earth, and God commends in heaven? let the world accuſe us, ſo God doth acquit us, it matters not: for, alaſſe! their words are but like a boyes ſquib, that flaſhes and cracks, and ſtinks, but is nothing: and they that hang their faith on ſuch mens lips, doe but, like Ixion embrace a cloud, inſtead of Iuno; and well may he claime a Boat-ſwanes place in Barkley's Ship of fooles, that will ſell his ſoule for a few good words, from wicked mens tongues. What is it to mee, how others thinke me, when I know my intent is good, and my wayes warrantable; a good conſcience cares for no witneſſes, that is alone as a thouſand.
§ 190.
BEſides, Of neceſſity we muſt be evil ſpoke… of by …me.of neceſſity wee muſt bee evill ſpoken of by ſome. A man ſhall be ſure to be backt, and have abbettors, either in good or evill, and by ſome ſhouldered in both: there was never any to whom ſome Belialiſts tooke not exceptions: it is not poſſible to pleaſe or diſpleaſe all, ſeeing ſome are as deeply in love with vice, as others are with vertue; and the applauſe of ignorant and evill men hath ever beene vilipended by the wiſe and vertuous. Phecion had not ſuſpected his ſpeech, had not the common people applauded it. Antisthenes miſtruſted ſome ill in himſelfe, for the vulgar commendations. Much more reaſon have we that are Chriſtians, when wee find that ſpirituall things are moſtly repreſented unto vicious men falſe and cleane contrary, to what they are indeed, as corporall things in a glaſſe, wherein thoſe that are on the right hand, ſeeme to be on the left; and thoſe againe which are on the left hand, ſeeme to be on the right: as it fared with Saint Paul, who (ſpeaking of his unregenerate eſtate) ſaith, I alſo thought verily in my ſelfe, that I ought to do many contrary things againſt the Name of Ieſus, Act. 26.9.And wicked men judge by contraries.
That vicious drunkards, and indeed all naturall men judge by contraries, think and call good, evill, and evill, good; white, black; and black, white; commend, what God in his word condemns, and condemne what he commends; I might prove by an hundred teſtimonies and examples out of Scripture but theſe may ſerve.
Firſt, touching things, 1 Of thingsas if they wore their braines in their bellies, and their guts in their heads, they highly eſteeme what is abomination in the ſight of God, Luk. 16.15. and what God highly eſteemes is abomination to them, Pro. 13.19.
Secondly, that which is called wiſdome in Gods booke, they account fooliſhneſſe, 1 Cor. 1.18.20.23. and 2.14. and 4.10. Luk. 6.27. to 36. or madneſſe. Acts, 26.24. Wiſd. 5.4. and contrarily, that which God calls fooliſhneſſe and madneſſe, they terme wiſdome, Gen. 41.8. Iob. 5.13. Pro. 28.11. Ier. 4.22. 1 Cor. 3.19. Exodus, 1.10. Ioſh. 9.4. Titus, 3.9. Pro. 10.18.
3 They thinke there is no God, Pſal. 14.1. or that he is careleſſe and mindeth them not, Pſal. 10.11. and 94.7. or that he is not ſo juſt, as to reward every one according to his workes, Pſal. 10.13.
4 They thinke the ſervice of God (which is the greateſt freedome) Iohn, 8.34.36. Rom. 6.16.18.22. the only bondage, Pſal. 2.3 4. and to ſerve their owne luſts, and therein the Devill, whoſe captives they are, 2 Tim. 2.26. the only freedome, Pſal. 12.4.
5 They cenſure true faith in the Godly, to be preſumption, 2 Chron. 32.11.14. Rom. 8.38.39. and yet thinke their owne preſump…tion to be true faith.
6 They not only thinke profeſſion arbitrary, but blame worthy; when as our Saviour commands it, upon paine of being denied before God, and his holy Angells, at the later day, Matth. 10.32.33. Mark. 8.38.
7 They cenſure, yea, condemne us to the pit of Hell, about vanities of their own deviſing, Luk. 7.33.34. Mark. 7.5. and juſtifie heynous crimes in themſelves, verſe. 11.12.13.
8 They thinke if they have the worlds friendſhip, and good opinion, that they are in a paſſing good and happy eſtate; when nothing more truely proves them in a curſed condition, Luke; 6.26. Iames, 4.4.