The Cure of Misprision, Section 50 – Section 66
Sect. 50.
Obiection. I but ſay they, by ſparing ſome Delinquents, and yeelding to ſome indifferent things; not in Gods worſhip, but about Diſcipline and other triviall things, there had been an accommodation between King and Parliament: ſo we had had a bleſſed peace, and the blood of thouſands had been unſpilt. But never conſult with Gods word about the matter: yea God is not in all their thoughts, for elſe they would know firſt, that naturall men, and oppoſers of reformation are no more fit to judge what things are indifferent, then blind men are fit to judge of collours.
Secondly, that there is a civill, and a religious peace: the firſt whereof we would gladly accept of, as in a treaty of pacification both parties muſt yeeld ſomewhat, but nothing is to be yeelded to, that may prejudice the truth.
Thirdly, that as our lawes are, or ought to bee grounded upon, and agreeable to the law of God, ſet downe. Levit. 19. 15. Deut. 19. 19. 20. 21. So Magiſtrates ought, and therefore are ſworne; to judge men and caſes according to the law written, without favour or partiality. Imitating Zeleucus King of the Locrians, who rather then the law ſhould be violated in favour of his ſons two eyes: would looſe one of his own. Or that godly, and impartiall Biſhop who excommunicated Marcian his own ſon, having committed whoredome. Nor can we pleaſure a brother or ſon (if an obſtinate offender) more then in yeelding him up to the law: for this is the moſt probable way and meanes, to ſave his ſoule. 1 Cor. 5. 5.
2. Nor the Kingdome, as for inſtance the Homicide through a killing favour is pardoned, and granted his life: God drawes his ſword, and by his plague ſpils a thouſand lives for it. As the land cannot be purged of blood, but by the blood of him that ſheds it. Numb. 35. 33.
3. Nor a mans ſelfe, for Sauls ſparing of Agag and the best things, being contrary to Gods commandement, though of it ſelfe a pittifull and mercifull act: is compared to witchcraft and idolatry, and cauſed the Lord to caſt him off. 1 Sam. 15. 23.
4. Above all, he ſhall pleaſure the godly party of the Kingdome: for as a man rootes up the weeds in his garden, that the good hearbs may grow the better. Luke 13. 7. So the death of the Wolves, is the ſafety of the ſheepe, and other tame beaſts. Their corruptions, are our generations, their deſolations our conſolations, their impairings our repairings: Iudgements upon them, are creations, recreations to us: as the execution of Haman, was the conſolation of Iſrael: Saul was afraid of Goliah ſtrutting in his harnis: but when he ſaw him dead at the feet of David, his joy was now greater then before his feare.
It is the ruine of Enmity, that is the reſurrection of peace, and unleſſe ſeverity be ſhewed to our adverſaries, ſecurity cannot dwell in our ſtreets. And therefore it is wiſedome in governours, to take ſinne at the firſt bound: and ſo to revenge it, that their puniſhments may be preventions. Neither can there be mercy in injuſtice. So that a Delinquent at the galowes, is none of the worſt ſights in a countrey.
I know it is a truth, which cannot be beaten into their braines: but there cannot be a more pleaſing ſacrifice to God, then the blood of malefactors ſhed by the hands of authority: as appeares in that caſe of Phineas, in killing Zimry and Cozby. Numb. 25. 7. to 14. For the ſhedding of their blood, was the acceptableſt ſacrifice, that ever he offered. For both all Iſrael is freed from the plague, and all his poſterity have the Prieſt hood intailed to them, ſo long as the Iewes are a people. And by that Exod. 32. where for making the Golden Calfe, all the ſons of Levi gathered themſelves together: and at the command of Moſes, went through the hoſt, and ſlew every man his ſon, and brother, and every man his neighbour▪ untill they had ſlaine three thouſand men▪ which was a moſt acceptable ſervice to God, for the blood of theſe Idolatrous Jſraelites, cleered that tribe, from the blood of the innocent Sichamites.
Fooliſh men would be ready to ſay, this was a cruell act: but wiſe Chriſtians that aske counſell of God know: that the mild juſtice, is no leſſe perillous to the Common Wealth, then the moſt cruell. And that governours make themſelves guilty of thoſe ſinnes, they puniſh not. Whence Moſes (he that was ſo good, and loving, that he would rather periſh himſelfe, then Jſrael ſhould) not only pronounceth this ſentence of death, on ſo many thouſands, but rejoyceth thereat, and bleſſeth the Executioners,
And what but his charity and mercy, as well as his juſtice, made him thus cruell? for all Iſrael might have curſed him, if ſome had not ſmarted by him. But he was a good Phyſitian of the Common wealth, and ſaw that Iſrael could not live, unleſſe it bled in the common veine: he therefore lets out this corrupt blood to ſave the whole body.
And what thinke we is the reaſon, our land hath laine bleeding, and languiſhing ſo long as it hath: Notwithſtanding our much faſting and humiliation? this we may build upon: when we yeeld to God touching his commandement…, …e will yeeld to u… touching our petitions▪
Sect. 51.
And ſo much of the kinds, and ſeverall caſes▪ how and wherin naturall men cenſure the religious. I could give you many other inſtances, but the ſum of all is; let the religious doe that which is good for ſubſtance, and alſo well in reſpect of circumſtances; they are but exquiſite in hiding their defects; and ſhewing the beſt of themſelves. What they doe, is only in hypocriſie, and to be ſeen of men. If they cannot wreſt good into evill, by miſconſtruing it they will remit the ſame unto diſſimulation.
I come now to the reaſons, and cauſes why they thus cenſure them.
Queſtion. Have they any reaſon for their ſo doing.
Anſwer. Not properly, for as the Prophet very often complaines; they are mine enemies without a cauſe. And they hate me without a cauſe. &c. Pſal. 35. 7. and 69. 4, though they pretended many cauſes: So in this caſe, they have no juſt cauſe, nor reaſon to cenſure us as they doe: for no evill deed can have a good reaſon. Yet they cenſure us not without many by▪reaſons, and ſelfe ends. As
1. Firſt, their ignorance is a maine cauſe of it, naturall men in heavenly things, reſemble ſhell-fiſh: that have no ſmell: or the Camelion, that hath no taſt, at leaſt they ſee no more, then the barke, or outſide of ſpirituall performances. 2 Sam. 6. 16. And the fleſh (Satans ready inſtrument) will be ever ſuggeſting to them ſtrange ſurmiſes touching what the religious either ſay or doe. As is evident by what is recorded of Michael, 2 Sam. 6. 16. Of Nicodemus, John 3. 4. Of F…ſtus, Acts 26. 24. And laſtly of Paul before his converſion. 1 Tim. 1. 13. Who was no ſooner inlightned, with the ſaving knowledge of the truth: but he preacht that faith, which before hee condemned and perſecuted.
And for teſtimonies to confirme it, theſe are pregnant. John 15. 21. and 16 2. 3. Mat. 16. 23. and 22. 29. Luke 19. 42. 1 Cor. 2. 8. Pſal. 2. 2.
Though experience may ſave that labour: for how ſeverely will theſe ignorant perſons, cenſure not only things indifferent, but the moſt approved good duties? While they will patiently paſſe by, the moſt hainous crimes. An infallible ſigne of a man not borne anew.
And ſtill the more ſottiſh, the more cenſorious, For where is leaſt braine, there is moſt tongue and lowdeſt. And as ignorance gives diſparagement, a lowder tongue then knowledge does: ſo alwayes they that know leaſt, will cenſure moſt, and moſt deeply. It is from the weakeſt judgements, that the heavieſt judgement comes,
Sect. 52.
2. Secondly, Sometimes on the other ſide, they will cenſure them in policie: that while the ſtanders by, are taken up with jeering at our ſuppoſed ſimplicitie; they may not mind their paſt, and intended reall villanie. Therein imitating a Thiefe, who being purſued in a croud; will be forwardeſt in crying ſtop thiefe, that ſo he may neither be attached, nor ſuſpected. The caſe of Athaliah, 2 Kings 11, 14.
Sect. 53.
3. Thirdly, another reaſon may be this: Who ſo hath any thing fixed, …ither in their perſons, or conditions which cauſeth contempt: As they are commonly very bold, ſo they have a kind of ſpur in them, and are moſt induſtriouſly ſtirred up to watch, obſerve, and cenſure the weakeneſſes of others: that ſo they may have ſomewhat againe to repay. See the caſe of Shemi touching David, 2 Sam. 16. 7. of the High Prieſts, Scribes and Phariſee… touching our Saviour, Luke 5. 21. Mat. 9. 3. 34. & 12. 1. 2. and 16. 17. and 21. 2. 14. 15. 16. 24. 45. 46. and 22. 15. 16. 17. and 27. 41. 42. And laſtly of Iudas touching Mary, John 12. 4. 5.
Sect. 54.
4. Fourthly, In ſuch as are not regenerate; nor were ever diſciplin'd in the School of Chriſt. The ignoblenes of their diſpoſitions, and breeding, may be a ſufficient ground. For baſeneſſe, what it cannot attaine to, it will vilicate and deprave. As no wonder if a Carter cenſure a Scholler, or a Clowne a Courtier; ſo none can thinke it ſtrange, that brutiſh ſenſualliſts, ſhould cenſure the ſaints for ſullen, ſhallow, cenſorious, proud, diſſembling, &c. That they ſhould miſtake the way to Heaven, for the moſt melancholly walke, when all that are borne of God, and taught by his ſpirit, know them, the moſt merrie, wiſe, charitable, humble, and plaine dealing people.
Indeed time and experience, will alter their judgments, be they never ſo brutiſh and baſe: as it univerſally fared with the old world. Gen. 6. and 7. chapters. Who for 120. yeares together, harboured many baſe thoughts of Noah: thinking him halfe mad, to beſtow ſo much labour and coſt in building ſo vaſt a Veſſell as the Arke was: but in proceſſe of time, when they ſtood upon the top… of the mountaines, expecting▪ within a minute to be drowned in thoſe waters: they beheld him ſecure, to their greater vexation: and acknowledge themſelves ſtarke mad, for not timely beleeving him.
Sect. 55.
5. Fiftly, Guiltineſſe is another maine reaſon: for commonly, ſuſpition proceeds from a ſelfe defect: and a bad conſtruction from a bad mind.
Deceitfull, ever will miſtruſtfull be:
But no miſtruſt, is found in honeſty.
I confeſſe, I reade of one ſingular example. 1 Sam. 1. where Hanna being about a good worke, praying earneſtly, and powring out her ſoule unto the Lord: Ely a good man judged her to be drunken: when ſhe had neither drunk wine nor ſtrong drinke. verſ. 15. but the like is ſeldome ſeen.
Whereas naturall men, moſtly meaſure others by their owne buſhel: and ſo forme their opinions, and cenſures of us according to the mold of wicked neſſe, that is in their own hearts: and doing all their owne good in hypocriſie▪ they cannot thinke us better then themſelves.
And yet it is a rule, which ſeldome failes: That as Cham was worſe then Noah, whom he derided: and Jſhmael worſe then Iſaack, whom he mocked: and Saul worſe then David, whom he perſecuted, and Iezabel worſe then Naboth, whom ſhe defamed and murthered, and Herod worſe then John Baptiſt, whom he beheaded. So they which are wont to cenſure others; have greater faults themſelves, and cauſe to be cenſured of others: which faults they cannot tell how to cover, but by diſgracing of others. And the cenſured in Scripture, are alwayes more precious in Gods ſight, then the cenſurer: as in the Phariſee, and Publican. Luke. 18. and in thoſe Barbarians, and Paul, Acts. 28 3, 4.
Sect. 56.
6. Pride is no ſmall cauſe: for a proud man, is wont to admire his owne actions: but to abate the value, and derogate from the eſteem of others; Every whit as baſely to villifie other mens doings, as he over highly prizeth his owne. I (ſaith the proud Phariſee) am not as this Publican. Luke. 18. 11. Neither was he, if you marke it: For the Publican condemning himſelfe, was juſtified and ſaved: he juſtifying himſelfe, was everlaſtingly condemned.
Againe, they know, their glory and credit with the world, is greatly eclipſed, by ſuch as excell in vertue. Their vicious lives are plainly reprooved, and their perſons, moſt grieviouſly ſhamed, by the holy converſation of good men. And this makes them ſmut the face that is fairer: blemiſh honeſt mens fame by their cenſuring, and aſpertions: that they may mittigate their owne ſhame, with others diſcredit, like Potiphars wife, they pretend we are guilty: that themſelves may be taken for innocent.
Sect. 57.
7. Seventhly, Another cauſe is prejudice: for this like a painted paire of Spectacles, caſteth a falſe coler upon the beſt actions. As we ſee in Ahab and Jezabel, touching Eliah, and Micaiah. But of this I have ſpoken largely, in the former treatiſe.
Sect. 58.
8. Eightly, the next cauſe is Miſpriſion: They ſuppoſe we are not as we ſeeme, ergo we are Puritans, Hypocrites, &c. A reaſon of great for…e, with ſtates men and Polititians: Herod thinkes Chriſt comes to dethrone him: therefore to make ſure worke, he murthers all the males in Bethlem. Cambyſes dreames overnight, that his brother ſhould be King of Perſia: therefore he puts him to death the next morning. Saul ſuppoſes David a traytor, therfore know yee not, that the ſonne of Ieſſe hath conſpired againſt me. But it were as good an argument, to reaſon thus: All the Apoſtles were impoſters, and the Goſpel it ſelfe a fable: for ſo thought the Scribes and Phariſees. A man ſhall doe God good ſervice, in perſecuting of his faithfull ſervants: for ſo thought the Prelates, as themſelves have confeſt upon their examination. Or laſtly, there is no God, for ſo the foole hath ſaid in his heart. Pſal. 14. 1. and 53. 1.
Sect. 59.
9. Ninthly, They envie the godly, either firſt, becauſe they doe better, as Cain did Abel, or ſecondly, becauſe they fare better, as Eſau did Iacob, or thirdly, becauſe they are better eſteemed, as Saul did David. And this is another cauſe, for ill will, never ſpeaks well: and envie is ſick, if her neighbour be well. The ones ſucceſſe, is the others vexation, the envious emulate, what they cannot imitate. Whence ariſes all their cenſuring, and miſconſtruing; their perſons, actions, and intentions. For whom they cannot reach by Jmitation, they will indeavour to doe by detraction: and becauſe they cannot ſeduce us, they will if they can traduce us▪ if we will not partake with them in their ſinnes, wee ſhall in their ſham…: if Ioſeph will not be lewd with his miſtris, he ſhall be thought as guilty, and ſuff… …s much as if he were.
Sect. 60.
10. Tenthly, ſometimes they cenſure us out of ſelfe-love: either that they may gaine, or at leaſt not looſe of their honours, pleaſures, profits: Sauls flatterers will ſooth him up in his evill ſurmiſes aagainſt David: ſaying the ſon of Ieſſe hath conſpired againſt thee: that they may have Fields, and Vinyards given them: bee made Captains over thouſands, and Captains over hundreds. And this tempted Balaam againſt his conſcience, even to curſe, where he ſhould bleſſe: He ſaw how his curſing, and curſed counſell might pleaſe Balack, and bleſſe himſelfe with a gainefull, and gallant promotion. And the like in Demetrius, for as Paul ſubſtracts, from Demetrius his profit, ſo Demetrius detracts from Pauls credit.
Which was many a mans caſe, within theſe few years: for ſome have clymed up to preferment, by enveying againſt the Puritans: and others been ruined, and diſgraced, by preaching againſt the Prelates.
Sect. 61.
11. Eleventhly, By depraving all good men▪ themſelves, (though Swearers, Drunkards, Whormongers) ſhall be judged indifferent honeſt men: for were all the world ugly, deformity would bee no monſter. Yea, a baſe perſon, may come to preferment; if none be thought better then himſelfe. He that hath but one Eye, may bee King amongſt the blind. Whereupon, to have themſelves thought as good as any other: they will not have any thought good, that dwells neer them.
Sect. 62.
12. Twelfthly, Their paſſions and affections make them ſo exceeding partiall: that they will more deeply cenſure our fearing of God, then their own blaſpheming him: and hold it a more haious crime for us to be ſober, then for themſelves to be Drunk.
You may thinke it a bigg word, for want of acquaintance with ſuch: But Drunkards and ſwearers know I ſpeak truth. And I the more confidently beleeve my own ears▪ when I conſider the Sodomites quarrell with Lot: and many the like in ſcripture. As how did the paſſion of Anger, rob Haman of his reaſon: when hee thought Mordicaies not bowing the knee to him, a more hainous offence, then his own murthering of thouſands. And Jezabels, who thought it a greater ſin in Eliah, to kill Baals prieſts: then in her ſelfe, to ſlay all the Prophets of the Lord.
But no wonder, for as the Eye onelyonly lookes to things without. And as they that are vertiginus, think all things turne round, all err; when the errour is only in their own brains: ſo fares it with ſenſuall men, tranſported by paſſion, and given up to their luſts. They put their own faults, in that part of the Wallet which is behind them: but ours, in the other part, or end which is before them. Indeed ſelf examination, would make their judgements more charitable.
Sect. 63.
13. Thirteenthly, The perſons cenſuring, and cenſured; are as contrary in their natures, as are Heaven and Hell: Light and Darkneſſe, God and the Divel, the one being Satans ſeed, and born after the Fleſh: the other being Christs members, and born▪ after the ſpirit. John 3. 8. to 15. And this makes the one hate, what the other loves. A wicked man ſaith Salomon, is abomination to the juſt, and he that is upright in his way, is abomination to the wicked. Proverb. 29. 27. even ou… wayes, which God commands us to walk in, as well as our perſons are abomination to them.
Yea, wee ſee by experience, that there is a curſed Zeal in theſe men to maligne the Good Zeale of all men. And that uſually▪ they are pleaſed beſt, with that which angers God moſt: No marvell then if they cenſure ſuch as he loves beſt.
Sect. 64.
14. Fourteenthly, They delight in cenſuring u…: becauſe Satan (who is their God, 2 Cor 4 4. and their Prince, Iohn 14 30. and works in them his pleaſure, Epheſ. 2. 2. 2 Timo. 2. 26.) is ever prompting them thereunto, Acts 5 3. Rev. 12. 10. For it is Satan, that ſpeaks in and by them, as once hee did by the Serpent: It is his mind in their mouth, his heart in their lips. Matth. 16. 23.
And they being his Sons, Servants, and Subjects: thirſt to do him what honour, and ſervice they can. Nor can they pleaſure him more: it being the hopefulleſt way, to diſcourage men in the way to Heaven; quench the good motions of Gods ſpirit, kill the buds, and beginnings of grace, draw them backe to the World, and ſo by conſequence damne their ſoules that can be, to ſee that whatſoever they doe, or ſpeake: baſe conſtructions are made thereof. Whereas if they medled not with repentance: nor troubled themſelves about religion: the world no… the divel would not meddle with them, nor once trouble or moleſt them.
Beſides their cenſures, and falſe aſperſions: cauſe jealouſies where there are none, increaſeth thoſe that are, mightily diſables ſome from diſcerning the truth, and much hinders others from beleeving it.
Sect. 65.
15. Fifteenthly, Zoylus like they cenſure, and ſpeak evill of us: becauſe they cannot otherwiſe hurt us.
They dare not ſmite us on the mouth, as the High prieſt ſerved Paul: therefore they ſmite us with the mouth: as Zedekiah the falſe prophet ſerved Michayah: which is as bad or worſe. For deal they not with the godly, as the daughters of Heth did by Rebecca? Gen. 27. who made her weary of her life: and forced her to cry out in the bitterneſſe of her ſoule, What availeth it me to live? verſe 46. In which they imitate their Father the Divel: who when his hands are bound, vomits out a flood of reproches with his tongue Rev. 12. 15.
I confeſſe they were wont, Maximinus like: to ſpeake evil of us; that ſo they might perſecute us with the more ſhew of reaſon: accuſe us to the Prelats, as the Jewes did Paul to Agrippa: charging us wth many things, but proving nothing neither could they well undo us, if firſt they did not falſely accuſe us: as it fared with Jezabel touching Naboth, and the wife of Potiphar touching Joſeph.
Though a little information would ſerve: for malice regards not how true any accuſation is, but how ſpitefull. And theſe prelats, were ſo farre from diſcerning, or deſiring to diſcern truth from ſlander, that to the griefe of many good hearts; no muſick could be ſo ſweet to their ears: as to heare well of themſelves, ill of the religious. And they were as ready to yeeld their aid, as the other to ask it: being men of the High prieſts humor▪ who ſeeing none offer themſelves, ſet on work certain vile perſons, to accuſe Chriſt of hainous evils: that ſo thev might crucyfie him by a Law: Yea our reverend Biſhops and their bandogs dealt with a poor Miniſter, or Chriſtian: juſt as the ſouldiers did by our Saviour: Firſt blind him, then ſtrike him, and laſt; ask him, who was it that ſmote thee? and hee might anſwer the beſt of the three; It was thou O mine Enemy, thou waſt an Achittophel in the one, a Doeg, in the other, a Belial in both.
Sect. 66.
16. Sixteenthly, They cenſure, and in cenſuring ſlander us: that they may incite, and ſtirre up others to do the like: Reſembling thoſe ancient enemies of the Goſpel, who clad the Martyrs in the skins o… wild Beaſts: to animate the Dogges to teare them.
It is the nature of ignorant and ill bred people, who walk after the fleſh, in the luſt of uncleaneſſe: whom St. Peter calls bruit beaſts, led with ſenſuality, and made to be taken and deſtroyed: to ſpeak evil of the things which they underſtand not 2 Pet. 2. 12. And what one does is a Law to the reſt. As if one in their company, but mentions the word Puritan, or tells them how ſcrupulous and preciſe, ſuch an one is: all the reſt will ſtrive who ſhall bee forwardeſt in ſpitting out his ſpleen, againſt all the Godly. As what a number of ſharp and deadly Arrows, will each of them ſhoote: both at the good and goodnes.
Nor are they ſo ſatisfied: but every one runs away with the cry: and barks out the tearm, againſt every honeſt man he meets, whence it is, that wee are cenſured, and laught to ſcorne by the greateſt number: that we are made the common Butt, of every ones malice: and the ſubject of all their diſcourſe.
Which yet is no diſparagement to us: for theſe are a generation of men; that (for matter of religion) can ſcarcely diſcerne between their right hand and their left: as it fared with thoſe ſixſcore thouſand Ninevites. Jonah 4. 11? I might heap up inſtances to prove, how ſtrongly, and ſtrangely example prevailes, to the committing of evill with ignorant perſons: who are Ceſterns to ſinne, Sives to grace. As in the Sodomites; Gen. 19. 4. to 12. In Korah and his hundred and fifty followers: in Demetrius and his fellowes Acts 19 &c.
But it is too well known, how many do cenſure, and blaſpheme the Godly: becauſe they hear others do ſo.
Nor is it the common peoples caſe alone: who inquire no farther but beleeve at firſt: for then I ſhould no whit wonder. But even our grave Biſhops, and Fathers of the Church: did not long ſince goe thus by hear-ſay, and perſecute the conſcionable, becauſe drunkards and deboi…hed perſons did ſo: cenſuring them in their high Commiſſion, and other Courtes eccleſiaſticall; as the other did on their Ale-benches.
It may ſeeme above beleefe and yet it was ſo: only thoſe barking Currs, did theſe great Maſties wake, Whom we may liken, to Noyſom Flyes: which ſting while they live, and ſtink when they are dead: though bleſſed be God, we are now rid of them.
I need not tell you, how many of their Lordſhips and their Creatures: have come to their great preferments? by being bitter Malignants againſt the beſt men: for no knowing man, can thereof be ignorant.