The Cure of Misprision, Section 67 – Section 73
Sect. 67.
Thus I might go on in giving you other reaſons of their cenſuring us: as one in regard of Satan, who looſeth ſo many of his ſubjects, or Captives as turne beleevers: for every repentant ſinner, is as a priſoner broke looſe from his chaines of darknes.
And another in regard of the World, which looſeth a limbe or member: When a convert will no longer accompany them in their wicked cuſtoms. And ſhew you, that it fares with all beleevers; as it did with Paul: who ſo long as he joyned with the high prieſts, and Elders: to make havock of the Church, was no whit moleſted by them: but when he became a convert and preached in the name of Ieſus: none ſo cenſured and perſecuted as he. But the evidence of ſixteene, may ſerve ſufficiently: to ſatisfie any ſenſible jury. I come therefore to apply it; wherein I will be very briefe; leſt I be moſt of all cenſured, for ſpeaking ſo much againſt cenſuring. And
Firſt, If it be the manner of all ſenſualiſts: to cenſure the religious hypocrites, for one ſingle act of impiety: yea for common infirmities: yea for ſins before converſion; yea for ſome ſtrange diſaſter, or affliction that befals them; either in body, or mind: yea for things indifferent: yea for their very vertues and graces; or the beſt actions that can bee performed: yea condemne all the generation of Gods children, for the faults of a few that ſeem bad: yea generally cenſures them for the greateſt cenſurers; And that on the other ſide, the religious; who are ſo cryed out upon for raſh judging and cenſoriouſnes; do not, not dare not judge their brother in any of theſe caſes; but accordingto the tenour, & main courſe of a mans life; which is agreeable to, and warranted by Gods word as I have ſufficiently proved; then let none be ſo ſotiſh as to beleeve this, or any other ſlander; which they dayly belch out againſt the Godly.
But let them ſeriouſly conſider the reaſons why they doe ſo? as that they are as blind as beatles, in matters of religion. Or elſe they doe it in policie, or out of ſome naturall aptitude, or out of baſeneſſe, or out of guiltineſſe, or out of pride or out of prejudice, or out of miſpriſion, or out of envie, or out of ſelfe love, or that they may be upon even ground with the godly, or out of partiallity: or out of a contrariety of diſpoſition: the one being the ſerpents, the other the Womans ſeed, or becauſe ſatan who is their god and king will have them doe it, or becauſe they cannot doe them more miſchiefe, their hands being manacled by the law, or that they may incite, and ſtir up others to doe the like, or becauſe the World looſeth a limb or member: and ſatan a ſubject or priſoner, in every one that repenteth. And this will take away all ſtrangeneſſe: yea it will make them thinke ſo much the better of good men, for their evill ſpeaking of them, as Tertullian did of Chriſtianity, becauſe Nero perſecuted it. Which is an argument undeniable: for the truths adverſaries, are wont to ſpeake good of evill, and evill of good: to put darkenes for light, and light for darkenes: bitter for ſweet, and ſweet for bitter as the Holy Ghoſt ſpeakes. Iſa▪ 5. 20.
Yea, let the conſideration of theſe particulars; move men to vindicate the religious, when they are called to it: as every one is that heares them ſo cenſured. For as Chryſoſtome ſpeakes, if any man ſhould ſee the city of Rome ſubverted by enemies, and neglecteth the defence of it: he doth ſeeme to have betrayed it, becauſe he freed it not when he might: ſo when thou ſeeſt the truth impugned, and indangegered of wicked men, and mayeſt defend it: if thou doſt not ſa…egard it, thou betrayeſt it. Or as another, if innocency indangered by a ſlanderous tongue cry (like a raviſht Virgin. Deut. 22. 25. 27.) for my aid I betray it, if I releive it not.
I know their cunning ſophiſtry is ſuch, and their colourable pretences ſo many: having ſuch a ſubtle prompter as ſatan is: that they are able to foreſtall the ſimple, with ſtrange conceits, and baſe thoughts of the beſt men: for it hath alwayes beene their manner, witneſſe Hamans words to Ahaſuerous: and thoſe other of Rehum▪ Shimſhay, and their companions to Artaxerxes, Ezra 4. And the like of the Princes, and Rulers to Zedekiah, Jer. 38▪ 4.
But certainly, if men would weigh things as they are: and as I have made good: they would be foreced to confeſſe; that it fares with our malicious enemies, as it did with Pentheus, in Eripedes: who ſuppoſed he ſaw two ſunnes, two Thebes▪ every thing double: when his braine alone was troubled.
Neither would they (as they doe) imitate the Trydentine counſell: who condemned the Proteſtants for heriticks, and yet would never heare what they could ſay for themſelves: had they either reaſon or conſcience.
It was the bloody practice, of the French Prelates: againſt the Waldenſes: whom they accuſed to Lewis the 12. of many ſoule▪ but forged crimes: barring them all acceſſe to the King, whereby they might cleere themſelves: till at length the King, (conſidering, that repentance uſually attended upon raſh judgement) told thoſe foxes: that if he were to condemn the Divell; he would give him an hearing. Where upon he ſent his confeſſors, and Secretary of State to try the matter: who returning to the King, cleered their innocency; and commended ſo their piety and integritie: that the King affirmed by his ordinary oath that they were better then himſelfe, or the Prelates that accuſed them. And did not our Prelates deale juſt ſo with the Puritans, in their reports to the King? were they not alwayes, as a black cloud between his Majeſties pious ſubjects, and the Princes favour? and might they not be fitly compared, to the watching Dragon: that kept the golden Fleece? Yes, their owne conſciences beare me witneſſe: only I wiſh his Majeſtie, and ſo many as ſide with the Prelates, would as truly imitate that French King, as they did that Dragon.
Sect. 68.
2. Secondly, if any that heare me, have been thus raſhly cenſorious, in making ill conſtructions of all that the religious doe: and find that theſe, or ſome of them: have been the genuine reaſons of their ſo doing, Let them with Ephraim, Jer. 31▪ 19 ſtrike themſelves upon the thigh: Or with that Publican. Luk. 18. 13. ſmite their bre…ſt: And with amaſement, and indignation ſay: what have I done? I have deeply cenſured and condemned, the generation of the juſt I have often raiſed an ill report of them, as thoſe falſe hearted ſpies, did of the Land of Canaan. Numb. 13. 32. 33. And that ſcandall paſſing through many mouths▪ hath multiplyed like a ſnow ball: which at beſt hath left ſuch a ſcarr of ſuſpition upon their names and credits: that even death it ſelfe, will not be able to cure. Whereas the Scripture ſayes, Curſed be he that ſmiteh his neighbour ſecretly, Deut. 27. 24. And him that prively ſlandereth his Neighbour, will J deſtroy. Pſal. 101. 5.
And as I have thus depraved ſome: having more malice then matter againſt them; ſo I have corrupted others: and foreſtalled their judgements with prejudice: which may prove the bane of many a ſoule. Woe is me what ſhall I doe: leaſt God teare me in pieces, and there be none to deliver. I have been long enough inſtrumentall to Satan: I will now, and hereafter by Gods grace, ſerve my Saviour: who is a maſter without compare: O that my God would give me a heart, and anſwerable abilitie: to be as faithfull a friend to Religion, as I have been a bitter enemie.
Let this I ſay be thy confeſſion, this thy reſolution: otherwiſe know for a ſurety: that while thou ſcoffeſt at his children, God laughs at thee. Pro. 1. 26. And that it will be bitterneſſe in the end: For what evill is done to them, Chriſt takes as done to him. Acts 9 4. And who ſo thinkes holineſſe a crime, or religion a diſgrace, is ſo farr from being of his ſpirit, that was a man after Gods owne heart: that there cannot be a greater argument of a foule ſoule; held by ſatan in a ſnare, and taken captive of him at his will.
Neither let ſatan, nor thy ſeduced and deceit…ull heart deceive thee: in thinking thou haſt any ſhare in Chriſt, or the leaſt ſparke of grace: for though a man may through his hypocriſie, condemn that evill in another; which he alowes in himſelfe: yet he cannot condemn the good, which himſelfe is indued withall. For good cannot but reioyce, and delight in her like.
Sect. 69.
3. Thirdly, for a word of advice to the godly: If all naturall men are ſo apt to cenſure the religious; cauſe or no cauſe: And that they have ſo many reaſons to induce them to it: Let us for our Makers, and for our bleſſed Redeemers ſake, take heed what we doe: leaſt we ſhame our profeſſion, and make the way of truth evill ſpoken off. 2 Pet. 2. 2. Not that I expect, their mouths ſhould be ſtopt; for faults they would find in Chriſt himſelfe, did he live amongſt them: neither can God pleaſe them, as you may ſee by their continuall murmuring at the ſeverall paſſages of his providence. Being like the Jſraelites: who were never content, for when they had water, they murmur for bread: when they had bread, they complaine for fleſh: as if they had boarded with God, and he were to provide them dyet: and they good men honeſtly paid for what they tooke. Only let them have no juſt occaſion to cenſure and ſpeake evill of us: for though all true chriſtians paſſe under their ſharpe cenſures, and bitter reproaches: yet I cannot yeeld him a true ſervant of Chriſt that deſerves it.
Wherefore if we belong to Gods familie, let us ſhew what houſe we come off: not only by our Livery, but by our living. The ſonnes of God muſt bee pure, blameleſſe, and without rebuke, Phil. 2. 15. And in the primative times, a Chriſtian was known from another man, only by the holyneſſe, and uprightneſſe of his life and converſation: as Tertullian reports.
And great reaſon there is for it: for firſt malice is very quick ſighted, to ſpie faults, ſecondly, the Saints (like a Beacon upon an hill) have all eyes upon them. Thirdly, vertue or vice in them ſhall be ſure to be margend with a pointing finger. Fourthly, in pureſt things, the ſmalleſt ſpot is ſooner ſeen: then greater ſtaines in baſer ſtuffe: every little mote is ſeen, in a cleere glaſſe, which will not be di…cerned in an earthen pitcher. A ſmall ſpot, or wart, or freckle in the face▪ is a greater blemiſh, ſooner ſeen, and more noted, then an ugly skar, or botch in any other part of the body. Fiftly, the ſmalleſt ſpot in a religious man face: ſhall excuſe all the ſores and ulcers in their bodies. Sixtly, in caſe they ſee our lives contrary to our profeſſion: they will even proteſt againſt our religion; ſaying, if we did ſpeake as we think▪ we would doe as as we ſpeake; if our religion were true and good, ſuch as profeſſe it, would live thereafter. Seventhly, in caſe thy practice, is not ſutable to thy profeſſion; woe unto thee: for outward profeſſion, where there is want of inward truth, and reall practice: doth but helpe to draw on and aggravate judgement, The Scribes and Phariſees had not heard of ſo many woes, but for their glorious pretences▪ Yea, had the Fig tree in the Goſpel, been utterly bare, and leave-leſſe: it had in all probabillitie, eſcaped the curſe. Heare this yee vaine Hypocrites, that care only to be thought good: your faire out-ſide, ſhall be ſure to helpe you to a curſe. And it were better for you with Philoſophers, to have honeſty without religion, then with wicked Chriſtians, to have religion without honeſty.
4 Fourthly, If any weake Chriſtian, deſires to make a further improvement of what hath been ſpoken: let him read thoſe 16. reaſons of Affliction, and 16. reaſons of Patience: heretofore publiſhed upon the like occaſion. And ſo much of your ſecond Miſpriſion, touching cenſoriouſneſſe: does any thing elſe ſtagger you?
Sect. 70.
Queſt. The next, and the maine thing J stumble at, is: they are deeply charged of diſſimulation, viz. that they either ſay, and doe not, profeſſe, and practice not: Or which is worſe, doe under pretence of religion cozen the world.
Anſwer. It is (as you have already heard) an old and cunning trick; of the truths adverſaries: to commit villanie, and then charge it upon the moſt innocent. Athaliah you know, having ſlaine all the Kings ſeed; accuſeth Iehojada of treaſon. And Tertullus (miſtaking the antidote for the Poyſon) accuſes Paul, for a peſtilent fellow: when Paul had more reaſon to accuſe him. So now the Goſpels enemies, grieviouſly accuſe the true profeſſors thereof: for playing the hypocrites. But heare all, as well for the defendant, as the Plaintiffe: and you will confeſſe, that they lay the ſaddle on the wrong horſe: And that there are no ſuch Hypocrites under heaven; as theſe that cry out ſo much againſt hypocriſie:
Now that what ſhall be delivered, may the better be underſtood, it is requiſite to premiſe foure things.
Sect. 71.
1. Firſt, That there are many titular Chriſtians: who ſtand more upon the outward appearance of goodneſſe, then thè inward eſſence: ſuch as ſeeme, and are not, ſay, and doe not, profeſſe, and practice not: that like the Nightingall, or bird Taurus, are all voice, no body. Reſembling ſome goodly Cedar, or Ciprus tree: which are fertile only in leaves. Or the Fearne, that has a broad top, but a narrow root. Or the River Volgoe: which is a bright ſtreame, but without fiſh. Or that unwelcome gueſt the Wind; for as wind will counterfet every diſeaſe of the body, viz. the ſtone, Gout and the like; ſo theſe formall outſide chriſtians; will counterfet every grace of the ſoule, as faith, zeale, and the like.
Yea, to the eye of the world, they reſemble Muſcovia glaſſe: which (though it be of ſmall worth) is as cleere as Chriſtall, as tranſparant as Aire: for theſe hypocrites not only paſſe for true Chriſtians, untill God does detect them: as it fared with Iudas amongſt the Apoſtles; Ananias, Saphira, and Nicholas the Deacon, amongſt them of the primative Church: but they will ſeeme to outſtrip them in goodneſſe, as Snow does Salt, and ſugar in whiteneſſe.
And well they may: when all their profeſſion, and principall care is: only to hide their defects: as Julius Caeſar wore a garland of Bayes; only to hide his baldneſſe. For as the Painter, makes chocie of the moſt open place, and middle part of every▪ wall: there to erect a faire picture, laboured with all his skill and ſufficiencie: but filleth up the voide, and ſeldome ſeene places, with antique boſquage, and croteſco workes▪ which have no grace at all, but in the variety and ſtrangeneſſe of them: ſo deales the glozing Hypocrite.
Nor can you blame his diſcretion therein, what ever you doe his honeſty: for
Each cunning ſinne being clad in vertues ſhape.
Flyes much reproofe, and many ſtormes doth ſcape.
Sect. 72.
2. Secondly, That there are others, and not a few: who are not only great talkers of religion, but great frequenters of holy exerciſes; yet altogether neglect to practice the ſame. Ezek. 33. 30. 31. That like ſicke ſtomacks, much doe ſwallow downe: but little doe digeſt. Reſembling certain Sea fiſh; that gape ſo wide, as if they would devoure the whole Ocean: but rip them up, and ſearch their intralls: and no water can be found in their bellies. Both of which have a forme of godlineſſe, and are the worſe for it: for that they draew neere unto God with their mouths, and honour him with their lips; when their hearts are far from him, and are therefore ſtyled hypocrites, both by Iſay chap. 29. 13. and our Saviour Chriſt. Mat. 15. 7▪ 8.
And well they deſerve to be ſo ſtiled: for Oſtentation leads them more then conſcience: and there is as much difference, betweene true profeſſors and theſe men; as there was between David and Michal… puppet.
Sect. 73.
3. Thirdly, It is by both ſides granted: that there are far worſe then theſe: even ſuch as make religion a ſtalking horſe to villany; or a Cloak to Coſen the worſ…: ſuch as ſhroud an Egyptian heart, under the habit of …n Jſraelite, whoſe life and profeſſion is a continual i…congruity, & whoſe works are antipodes to their words, their profeſſion beeing Hony, while their practice is Poyſon: as Barnard ſpake of his Arn…ldus, even ſuch as ſpeak like Angels, live like Feinds: have Jacobs voice, Eſaus hands: that like Ethiopians, are white in teeth only; every way elſe Coal black: Being Chriſtians in skin, Athieſts at Koare.
Which groſſer ſort of hypocrites, may be compared to Swans: that under curious white feathers, have black skins; or to Mandrake apples; that are comly in ſhew: but poyſonfull in opperation. Or to a turning picture, which beeing look't upon one way, ſhewes a beautifull face; if on the other, ſome ugly Feind or Monſter. Or an Egyptian Temple, which is rarely beautified with Gold, ſilver, Ivory &c. When within is only Cats, Crocodiles, and Serpents. To ſome wicked Alehouſe; which hath, Feare God, be ſober, Watch and Pray, &c. painted upon the Walls: when there is nothing but ſwearing, and drunkenneſſe in the ſame. To a Pirate, in a marchants ſhip. To a filthy Strumpet with a painted face. To ſome ſpruce Courtier, with a box of Pills in his Pocket for the French diſeaſe. To the Armenian Dragons: Which have cold and ſqualed bodies: yet caſt ſire out of their monthes. To the Serpent requious, that hath ſcales as glorious as the Sunne: but breath as infectious as the Aconite. Or laſtly, to the Divell in Samuels likeneſſe; as being nothing elſe, but vice pranked up in vertues apparell.