the pillar of the Churches Hee who travelled by i Hieron in Ep. ad Exuberap Choysost sea and land to implant the Truth among the Gentiles That earthly Angell that heavenly man who learned among the k Maxim in serm Petri Pauli Angels what he should preach among men is now hated as an enemy Alas good Paul what art thou counted an enemy Why thou wast not inferiour to the very chiefest Apostles thou hadst the care of the Churches thou labouredst more then they all thou spakest with tongues more then they all thou foughtest with beasts at Ephesus thou spakest wisedome among those that were perfect thou didst tread Satan under thy feet thou wast rapt up into the third heaven thou heardest * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words unutterable all which graces and priviledges were most amiable yet for all those thou art hated and counted an enemy 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 and see the very Text hemd in with such reasons and arguments of love that it seemes very reasonlesse Motives that might have induced the Galatians to love Paul that these Galatians should either hate Paul or account him an enemy unto them First see his care and his feare of them vers 11. I am afraid of you lest I have bestowed upon you labour in vaine Me thinks love should have been the recompence of so tender an heart Secondly see his patience vers 12. Brethren be as I am 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 Thirdly see his painfulnesse among them vers 13. Yee know how through infirmity of flesh I preached unto you Alas Paul thy diligence did not deserve their enmity so the l Duplicatur dolor cum ab eo à quo non merueris venit Tantò magis iniuria est effectior quantò proximus est qui facit Seneca injury is the greater because undeserved Nay this argument may bee illustrated with a two-fold Exegesis First he was now in prison at Rome and yet he preached unto them by Epistle Secondly he was now aged a Minister of Christ of three and thirty yeares standing and within three yeares of his last end Now the m Prov. 16.31 hoary head is a crowne of glory if it bee found in the way of righteousnesse Fourthly see their former love unto him vers 14 15. They rejected him not yea ye received me as hee himselfe testifies of them as an Angell from God even as Christ Iesus But now see a cooler they count him an enemy unto them Yea further sayes he ye would have pulled forth your owne eyes and have given them to me 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 vers 17. They zealously affect you but not well they would exclude you o Vt omnem amorem à me in ipso transferatis Beza super haec verba that you might affect them Why then should Paul notwithstanding all his priviledges bee counted an enemy Even because he tells the Truth But this enmity was not so individually restrained that it lighted upon Paul onely for even so it fared with Christ too who for learning was excellent and for life exquisite in all perfect and yet hated for telling the Truth Nor could the priviledge of integrity secure Iob from the enmity what if I say of his owne wife of his friends 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 So you see there is no excellency of grace whatsoever that is able to shelter us from the arrowes of hatred they p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. flye at randome and spare not if not soonest hit the dearest in Gods sight And that we may discerne a little more clearly the truth of this truth let us briefly take notice of these three grounds wherein as I thinke we are all agreed 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 granted unto man in his native-good-first estate Secondly that whatsoever we now gaine in those excellencies is a part but a scant measure of what we lost Thirdly that betweene the excellencies of these estates and the corruption of our ill-second-acquired condition there is an essentiall difference or variance These things thus provided Probation we may reason out this truth from the antipathy or difference betweene Pauls estate by grace and these unregenerate Galatians I say t is no wonder to see the gifts and graces before mentioned to be hated of unregenerate men Argum. 1. Mizald. 1. lib. arcan because of the repugnancy that is betweene their natures they cannot stand together In all things wee may perceive some native hatred and disagreement In vegetables such things as have onely the power of growing the Vine by naturall antipathy is repugnant to the Colewort so is the Oake to the Olive and the Walnut Pythagoras In sensitives there is the like difference The q Pliny lib. 10. c. 74. Aristotle lib. 9. cap. 1. de natu anim Bee is at variance with the Waspe the Spider with the Serpent the Wolfe with the Lambe the Horse with the Beare the little Birds with the Owle Yea in reasonable creatures this difference is seene One man hath a naturall dislike of another and that without cause appearing which proceeds from the opposition of their spirits and humors Now if among all these there be such a variance and inherent antipathy much rather surely betweene the graces of Gods Spirit in the regenerate and the corruptions of the wicked For if the r Rom. 8.7 wisdome of the flesh be accounted enmity with God no marvell if the wisdome of God be accounted enmity of the unregenerate Nor will it seeme dissonant from the truth Argument 2. or our judgement of the unregenerate judgment of the unregenerate 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 no marvell then if they dis-esteeme yea even hate both depth of learning power of preaching and unblameablenesse of conversation If a man want his eye-sight all colours are alike unto him because hee can distinguish none 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 he cannot discerne the things that are of Gods Spirit because they must be spiritually discerned
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 then with a silent oratorie d Mirabilem amorem excitaeret sui would it perswade our affections to embrace it Alas the knowne ale needs no signe-post and the e Vendibile vinum non eget bederâ vendible wine no Ivy bush and shall the truth need more enticing arguments then its owne worth First then consider its dignity t is borne of God of an immortall stampe t is the rule of our beleeving our f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine our g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law Secondly the majesty of it h Deus est veritas sine fallaecia Hugo de anima 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 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 i Olaus Magnus Episc Vps l. de ritibus Gent. lib. 3. 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 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 t is the God of k Tantam potentiam veritas semper habuit ut nullis machinis aut cuiusquam hominis ingenio aut arte subverti potuerit licet in causa nullum patronum c. Cicero truth who speakes from heaven whose power is uncontroulable Thirdly survey thy owne weaknesse and truths strength for thy owne state consider that in the midst of thy fury thou hast but a curtaild horne like a curst Cow thy heart haply may be full of hatred but thy hatred not full of power so thou art lesse noysome to the truth but no lesse hurtfull to thy selfe And as for the power of truth it was once determined in the l Esdr 3. triall of wir what was the strongest one answered A King for his command stretches farre and neare Another said Wine for it overcomes the strongest braine A third said Women for they bewitch the deepest wit but in short it was concluded that Truth was stronger then all all the rest decay but this continues t is still durable t is permanent though it be m Talis est veritatis status ut etiam multis impugnantibus suscitetur crescat Chrys trodden downe yet it still increaseth Why then wilt thou bee an enemy to the truth why wilt thou hate it nay why wilt thou not love it Fourthly if none of these will nove thee to love the truth let the blessings with it and the curses without it command thy affections to imbrace it with it there is life without it death with it there is certaine peace without it assured discord with it there are outward blessings and inward without it there are temporall plagues and eternall But why stand I here to trifle with n Pauperis est numerare pecus Arithmetique either these with it or those without it scorne to bee bounded with a stinted calculation In a word then have the truth and have God and heaven and all o Veritas sola liberat sola salvat sola lavat Bern. blessings but bee without the truth without the love of the truth and have the devill and hell and all curses Now therefore let Solomons exhortation take footing in thy affection p Prov. 23.23 Buy the truth and sell it not buy it with thy love sell it not with thy hatred buy it at any rate thou canst not give the worth of it sell it for no price thou canst never againe match so precious a Pearle 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 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 t is not a branch of truth that must onely be in thy acceptance but even a reproofe in season must be as welcome as a promise is at all times gratefull Secondly if thou lovest the truth thou lovest it in all persons thou doest not mistake the identity of the truth but dost highly prize it in robes or in rags in rich or in poore neither reiecting it in the one for poverty nor overweening the measure of it in the other for plenty Lastly if the love of the truth be in thee it then dilates and spreads it selfe in thee for it is like the blood that runnes through every veine or like the Soule which is in every part Thou must goe up in this love of Truth from strength to strength as it were from q Mibbeth midrasha lebeth midrasha Targ. Schoole to Schoole r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.13 stretching forth all thy powers towards perfection forgetting all that is behind receiving Paul now againe as an Angell of God and no more hating him for telling the truth Oh happy State thus to be made happy with the love of the truth Blessed Symptomes on whose browes soever they doe light 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 have them let us ſ Conjunge funem suni lineam lineae Rch. Mos increase them if we have them not let us labour for them and neither hardly think or t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian lightly esteeme of good Paul or Gods Ministers for telling the truth So shall we live in the unity of the Spirit and dye invironed with the bonds of peace Which God grant of his tender mercy through Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
cover an error to you I turne my selfe againe And if in this Pamphlet my phrase shall seeme too clownish for such was the adversaries comment upon the delivery pardon it and say I live among my fellowes and have not as yet learned any better eloquence then with the home bred Souldier to call a Spade a Spade Besides some of you know that Physick is a part of my profession and practice Ex spuma dracorum veneneta fit Bezoardicum and therein of strong poison I make an wholesome medicine why may not then some Balme of Gilead by a divine confection be extracted out of an harsh phrase which simply taken may breed an offence But your judgments I know are apprehensive I need not informe Your affections I trust friendlike I need no further perswade Frustrate not then my expectation of your acceptance hereof so you may haply milke from me some sweeter streames of my more maturate studies and in the meane while yea ever you shall find me obliged by this truth From my house in Eckington this 12 of Decemb. 1626. The readiest though the meanest in our tribe to doe you service Samuel Kenrick TOMY WELL DEVOted Neighbours in the towne of Eckington all grace and love of the truth be multiplyed in you Christian friends I Bring you here onely an Herbe of your former tasting by presenting now unto your eyes what heretofore I preached to your eares and it is of your owne garden too for you are Lords of my Ministeriall services yea you may say unto mee as sometimes Paul did unto Philemon * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist Pauli ad Philem vers 19. Thou owest thy very selfe unto us Well then take my notes unto you labour to make them usefull unto your soules Buy this Truth with your diligence Sell it not with your sleighty regard of it If you have hated it learne now to love it if you love it love it still maintaine it stand for it make much of it so shall you know that the Lord will doe you good not so much because you have * Iudg. 17.13 a Levite to your Priest as because you have the Truth dwelling in you But why stand I here to move your affections when happily your understandings are not altogether so rightly informed in the Text as they ought Now indeed t is fit that the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud beginnings of things should bee diligently looked unto And it is a good rule for a Scholler often b Pliny Sec. Epist 6. lib. 3. to looke backe upon the Title of his owne workes You may indeed make a doubt whether I haue rightly interpreted this Text or not whether the Apostle demands Am I therefore become your enemy c to free himselfe from the aspersion of Enmity or to upbraid the Galatians with it I say to upbraid them with it which position I bind with these arguments First 1. Galatorum inobedientia the Apostle takes them up sharply for their c Gal. 3.1 disobedience unto the truth which is the usuall companion of Emnity Chap. 3. vers 1. as also chap 5. v. 7. which makes a probability that hee upbraids them here of Enmity against him Secondly 2. Epanorthosis Apostolica I argue from the Apostles sudden correction of himselfe in this present text Before he blazoned forth their Encomiasticke praises now he sings a Palinode Am I therefore become your enemy c. Before they would have plucked out their owne eyes for him c. Now they seeme to hate him Therefore I conjecture hee upbraids them in these words Am I therefore become your enemy c. Thirdly 3. Orthodoxorū Consensus I gurge the consent of orthodoxall Writers upon this place as d Haet est conditio veritatis ut semper inimicitie persequaxtur Hier. in hunc versime Hierome e Tà m exprobrandicausá quà m admonendi c. Calvin Calvin f Ju vers 17. Beza and g Cum voserga me praesentem tm alacres ostenderitis tantoque amore me complexi fueritis non debebatis menunc pro inimice habere Pisc in hunc locum Piscator and also Bezaes Glosse upon the 17 verse They zelously affect you c. that they might transport all your love from me upon themselves Therefore it seemes unto me that the Apostle now finding them to halt in their love to him-wards upbraids them with an Am I therefore become your enemy c But if I have erred herein pardon my haste I little thought to print it when I pend it and I know you will witnesse with me that I have not much mended the coat of the delivery Blesse it then with your Christian approbation and you shall incourage me hereafter the rather to plead for the Truth Now with my prayers to Almighty God for the increase of grace in your hearts I leave you for this time and will rest Your most assured friend and Pastor Samuel Kenricke THE TELL-TROTHS REQVITALL GALAT. 4.16 Am I therefore become your enemy because I tell you the truth THe best cause findes not alwayes the best patronage neither are a Liberè sine adulatime veritatem praedicantes gesta pravae vite arguentes gratiam non babent apud homines Ambros in 1 Cor. 4.10 good Ministers alwaies blest with the affections of their hearers 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 If John will needs twit Herod for keeping his brother Philips wife off goes his head for it his Sermon 's now no longer accepted he tells the Truth and hee smarts for it 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 then straight a confederacy against him he must be put to death and that for telling the Truth Amos must not be too busie in the Kings Court if he be hee is bid Avant and quickly made ware that t is the Kings Chappell he must away 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 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 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 so stirring and operative is the nature of the Truth and its language so working that it soone netles a corrupt heart and where it lights it peppers to the quicke And
Therefore if the truth may find any footing in our affections Applic. 4. let us labour for the cure of so irksome a sore Labour we I say for a cure c Nam sanabilibus aegrotamus malis Sen. de Ira. for we labour as yet of a disease that may be cured The passions of iniquity yea the habit of enmity may be conquered and removed by Gods assistance and thine owne diligence First then pray for the Spirit of Love Meanes to cure enmity so the power of enmity shall be dislodged Poure out thy cries unto God for some heavenly Spittle and Clay that thy judgement may be cleared 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 leave him not till he hath left this Blessing behind him Pierce the very heavens with thy supplications be reconciled unto God above So thou and Paul shall be no longer at variance Secondly consider the love of Christ unto mankind he being not indebted unto man was content to lay downe his owne life for man 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 as grace wisedome c. and yet contemne them in his Ministers Oh me thinkes this might winne thee unto amity Hosea 11 4. and love to consider how God hath drawne us with the d Bechauèle Adam Heb. cords of a man with the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septu death of the Sonne of his defires 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 so thy heart that is hardned with enmity though it will not yeeld by other perswasions yet will be moulten all over into love if thou cast it into the f Omnis enim morbus hoc remedio extinguitar Aug. 4. Hom. in Mat. blood of Christ Iesus that immortall Scape-goat Thirdly be at enmity with thy selfe a little 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 so shalt thou divert thine enmity of others upon thy selfe and this is not onely warrantable but a point of Christianity It is a fit cure of g Galen lib. 5. de Meth. Med. cap. 3. Avicen Fen. 4. lib. 1. cap. 1. Haemorages in Physicke to turne aside the fluxes of blood by Phlebotomy in some other veine 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 for many times h Ex spuma draconum veneneta fit Bezoardicum sic summum alexiterium ex summo veneno conficiunt Chymici wholesome Physick is made of the strongest poison and indeed of this sharpe Vitreoll thus diverted may be made a medicinable Avodyne And this shall be so much the better performed if thou parallel thy selfe to others and compare thine owne wants I i Sic parvis componere magna solebam speake by experience with others graces Compare thine owne coldnesse with the zeale of others thine owne backwardnesse in the faith with others forwardnesse thine owne vanity with others sanctity thy owne anger with others patience thine owne enmity with others amity thine owne hypocrisie with others sincerity thine owne negligence with others diligence in a word thine owne rebellion with the contrition of others 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 but to the vices in thy selfe And when thou hast so done remove all k Principiis obsta occasions of enmity and be sure that thou take not occasion at the way of godlinesse if any externall suggestion doth arise l Suffoca matrē non erit filia Aug. de verb. Dom. croppe it downe in the infancy for enmity is of a spreading nature and the longer it growes m Vires accrescit eunde the stronger it growes Leave once granted unto anger soone drawes on the habit of enmity as the vanity of the eye entertained pulls on adulterie Therefore when thou hast by Gods grace a little mortified this enmity against others take heed of a new supply of passion Put the n Et extinctum cinerem si sulphure tangas vivet Ovid. candle that is newly extinguished to the match againe and it is soone lighted againe so is Enmity by the fire of anger or dislike Watch and pray therefore lest ye enter into this temptation Thus have I prepared some good meanes to set the Galatians and Paul at amity and now whiles I beginne to enter upon the next part of my Text viz. 3 Part. the persons that were at enmity with Paul the Galatians I am almost fallen into angry or zealous rage against them that they even his owne o Duplicat dolorem sustinentis indignitas inferentis Seneca hearers should give him occasion to cry out Am I therefore become your enemy because I tell you the truth 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 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 or such as had beene hitherto strangers to the Common-wealth of Israel I would not so much marvell 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 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 and the enmity of a familiar is an p Nulla pestis efficacior est ad nocendum quà m familiaris inimicus Boet. lib. 3. de Consol Propos 2. unsufferable pestilence little did Paul thinke that his next welcome should be Enmity or that the former love pretended should end in hatred yet so it was then and so is now that Sometimes a Ministers owne hearers are set in variance against him Sometimes did I say yea at all times for time still affords some q Jnimicitiae semper concomitantur c. enemies but now especially may Paul cry out in the language of God himselfe I have nourished and brought up children and they have r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgredi Esay 1.2 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 accounted an enemy and that of his owne hearers Oh that ever impiety should perke
the Text viz. The Cause of the Enmity for Telling the Truth which likewise craves my paines and your patience Am I therefore become your enemy because I tell you the truth or because I play the Tell-troth with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea this is the cause of your enmity or else you have no cause at all Alas is this the cause why this of all others seemes to bee a cause without a cause What to hate a man for telling the Truth Could they have upbraided him of some capitall crime either of whoredome 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 had his tongue beene cursing and swearing his lips lying and prophane his hands thievish his heart malitious or his eyes lascivious it had beene something to the purpose but to hate him for telling the Truth argues no simple ignorance in them but a sinfull-rebellious impudence And this is but one of x 2 Chron. 135 c. Ieroboams trickes he hated Abijah for his good counsell and these Galatians count Paul an enemy unto them for telling the Truth So we see here the Proverbe verified the lovely y Veritas odium parit sed tamen non est odiosa Calvip in Galat. Propos 3. Truth brings forth hatred and z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. de vita Mos lib. 3. 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 But blush and be ashamed at this yee Galatians that the revelation of Truth should breed such deepe dislike in you 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 If you looke for eloquence from him why see it so mixt with his Divinity that t is hard to judge wherein he most excells But none of these disturbes you t is the matter that occasions your hatred the telling of the Truth Many in our dayes though they love the truth after a sort yet thorow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. in Masor opinions doe dislike it if it appeare plain or eloquent but these foolish Galatians and they were b Bonos quis nisi stultissimus oderit Boet. lib. 1. de Cons fooles indeed hate Paul for very telling the Truth But what if Paul had come among them with his mouth full of lies and told them a smooth tale of their secure estate though they did live after the flesh yet surely they would scarce have beleeved him 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 yet seeme doubtfull if not miserable and these though certaine yet seeme irkesome if not damnable Those tickle the eare but suspend the conscience these suspend the understanding but wound the conscience therefore neither these nor those can gaine their acceptance 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 d Micah 2.11 for their turne have gotten a spirt of love from some of them but let him tell the Truth and hee is accounted an enemy for it Which truth Probation our Saviours words put out of all question or doubt e Mat. 10.34 Thinke ye that I am come to send peace on earth I come not to bring peace but a sword to set a man at variance against his father the daughter against her mother and the daughter-in law against her mother in law And this was verified in Christ himselfe Ioh. 8.40 Ye seeke to kill a man that hath told you the truth And f vers 45. because I tell you the truth ye beleeve me not but rather hate me But t is 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 First Arg. 1. there is a palpable disagreement betweene truth and falshood grace and corruption the one is light the other darknesse the publication then of the one must needs make the Antithesis of the other God and Belial cannot stand together and is it any newes to see the disagreeing qualities of fire and water each hissing at other nor for mine own part doe I ever marvell to see good men and bad wise men and fooles knaves and honest men to fall at oddes when I respect the contrarietie of their natures Especially Argum. 2. if I consider the nature of the Truth how searching and working it is what a powerfull operation it hath to divide like a g Heb. 4.12 two-edged sword betweene the bone and the marrow The letter h Iudg 12.6 Shibboleth Sibboleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin could never make a more perspicuous difference betweene the Gileadite and the Ephraimite then the Truth does betweene good Ministers and corrupt hearers Truth is both an eye to see and a glass to convay the object unto the sight 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 yet Truth does execute its office so squarely that it will not suffer us to make i Anaxagoras dreamed that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make quidlibet ex qualibet Any thing of any thing 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 Truth doth anatomize all the k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spinam dorsi scindere ita ut intima pateant Argum. 3. secrets of the heart and make them naked and bare-fac'd no marvell then if it breed dissention enmity and variance Thirdly Truth takes away freedome and custome in sin l August Greg. it proves the one to be slavery the other an old errour it disturbs a man of his sweet naps in iniquity it removes him from the bed of vanity it suffers him not to sin so quietly as otherwise he would it stings him by the conscience amidst his pleasures that he cannot walke on his iourney to Hell-wards contentedly enough 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 spur a gaul'd-backe Iade and presently she winces 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 and be sure