where they bee and another thing to bee master of them It is not the knowing but the possessing of them that makes rich What saith one No more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome only cause any person properly to bee called a wiseman And certainly that wisdome and learning is little worth which nothing profits the owner of it either to vertue or happinesse These things if ye know happy are yee if yee doe them Iohn 13.17 So that he is the best Scholer that learnes of Christ obedience humility c. He the best Arithmetician that can adde grace to grace He the best learned that knows how to be saved Yea all the Arts in the world are Artlesse Arts to this But alas Naturall men are so farre from being thus learned that not one of them doth really and by his owne experience know the chiefe Points of Christian Religion such as are Faith Repentance Regeneration the Love of God the Presence of the Spirit the Remission of sinnes the Effusion of Grace the Possession of heavenly Comforts he knows not what the peace of Conscience and joy in the holy Ghost is nor what the communion of Saints means he knows not what it is to have a certaine and experimentall feeling with a continuall proofe of Gods favour in the whole passage of a mans life and practise c. Prov. 24.7 when every of these are easie and familiar to the meanest and simplest beleever SECT 63. Object BUt the Word of God in divers places calls worldly men wise men yea ascribes the greatest wisdome and knowledge to the wicked Answ. It s true but in what sense Doe ye not perceive that God either speaks it in a holy derision as Gen. 3.22 is to be understood Or else hee speakes it in the person of the wicked calling it wisdome because worldly men deem it so as in another place he calls preaching the foolishnes of preaching because the wicked esteem preaching but foolishnesse and as Christ calls the Pharisees just because they justified themselves Luke 15.7 Or thirdly he meanes the wisdome of the flesh or of the world and that is as much as if he had said in other words foolishnesse for the wisdome of the world is foolishnesse with God and no lesse then twelve times infatuated by the wisdome of God in one Chapter 1 Cor. 2. But to make it more plain that no naturall man is a wise man we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children Heb. 6.4 And there is a spirituall and heavenly wisdom a practicall experimentall and saving knowledge in the heart which keepes a man from every evill way Prov. 2.12 peculiar to the godly alone Ephes. 4.8 and 5.8 The naturall man saith Paul perceiveth not the things of the Spirit of God for they are foolishnesse unto him but the spirituall who have the mind of Christ understand all things even the deepe things of God 1 Cor. 2.14 15 16. And again We speake the wisdome of God in a mystery even the hid wisdome which none of the princes of this world have knowne 1 Cor. 2.7 8. See 1 Thess. 5.4 5. Whence it is that naturall men are said to be in darknesse Ephes. 5.8 Matth. 4.16 whereas the regenerate are called Children of the light and of the day 1 Thâ—ss 5.4 5. Luke 1.79 Which comparison is very emphaticall For as the Soule is the lamp of the body and 〈◊〉 Reason of the Soule and Religion of Reason and Faith of Religion so Christ is the light and life of faith Whence it followes that as meere sense is uncapable of the rules of reason so reason is no lesse uncapable of the things which are supernaturall And as to speake is only proper to men so to know the secrets of the kingdome of heaven is onely proper to beleevers Sense is a meere beasts reason a meere mans Divine knowledge is onely the Christians Now if it be askt Why a naturall man perceiveth not the things of the Spirit of God Saint Paul in the place before quoted answers He cannot know them because they are spiritually discerned 1 Cor. 2.14 For if they be spiritually discerned how should they discern them that have not the Spirit For as no man can see the Sun but by the light of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor. 12.8 Mat. 16.17 To know the mysteries of the kingdome of heaven wee must have hearts eyes and eares sanctified from above Deut. 29.2 3 4. Psal. 111.10 Luk. 24.45 Iohn 15.15 Rom 8.14 15. Neither is spiritual and â—â—avenly wisdome the fruit of time and study as the naturall is It is not eloquence nor Logicall demonstrations that can make us capable of it We cannot attaine to supernaturall and celestiall knowledge by any naturall and terrestriall meanes No learning nor experience will serve to know that great mystery of godlinesse and hid wisdome spoken of 1 Cor. 2.6 7 8 10 c. to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge c. Ephes. 1.17 18. and 3.19 Because this wisdome descendeth from above Iames 3.17 SECT 64. 2 SEcondly As none can attaine to this precious grace of saving knowledge except it be given them from above so it is a jewell of such worth that God gives it to none but his children the godly and such as hee knows wil improve their knowledge to his glory The servant saith Christ meaning the ungodly man knoweth not his masters will but I have called you friends speaking to his Apostles and in them to all that are converted for all things that I have heard of my Father have I made knowne unto you John 15.15 Surely saith Solomon to a man that is good in his sight God giveth wisdome and knowledge Eccles. 2.26 Intimating that he doth not so to the evill man The Wise that is the godly saith Daniel shall understand but none of the wicked shall have understanding Dan. 12.10 A scorner seeketh wisdome and findeth it not but knowledge is easie to him that wil understand Pro. 14.6 that is to him that will be bettered by his understanding Wicked men understand not judgement but they that seeke the Lord understand all things Prov. 28.5 and 3.32 They which observe the Commandments have a good understanding saith David Psal. 111.10 the rest have an ill understanding and a vain an understanding like that of the Scribes and Pharisees which was enough to condemn them but not to save them Such as are delivered up to councells and brought before Rulers and Kings in defence of the Gospell are straitly charged by our Saviour neither to premeditate or take thought before hand how or what to answer because the holy Ghost shall teach them in that
an effect of frenzy not of hope 2 Since we can expect no peace fâ—om the Serpents seede let as many as are of the womans seede and of Christs side â—nanimously hold together It is hard to say whither Bazil and Eusebius who perceiving the Arrians to improve a difference between them to the prejudice of the Orthodox soone reconciled themselves and united their forces together against the common enemy are more to bee commended Or the Pope to bee abhorred who was so busie and hot against Luther that hee neglected to looke to all Christendome against the Turke Which declared that hee could easier disgest Mahometisme then Lutheronisme The case of too many in our dayes that thinke they love Christ fervently though wee may justly suspect the contrary by their being so busie and hot against the Reformation established Against which they cannot bring any expresse scripture only they seek straws to put out their own eyes puzzell others withall As Bernard speaks of somâ— in his time and sure I am it would argue more love to Christ and obedience to his gospell if they would ioyne with the godly party against Atheists and Papists As let but two Mastifes bee jarring betweene themselves when the Bare comes they forget private strife to assayle their common Enemy And certainly they might bee as firme friends to truth although they were not such bitter enemies to peace For as the case standeth it is hard to determine whether they more intend to doe God service or really doe the Devill and his instruments service by their contradicting and aspersing all that are not of their owne judgement 3 If the Lord have put this Enmity betweene us and the wicked Here is warrant in opposing comfort in suffering 4 If the seede of the Woman fight on Christs side and they have Gods word for their warrant they are sure to have him assist them and prevent their Enemies and is not that God wee fight for able enough to vindicate all our wrongs SECT 8. Quest. What occasioned the Lord to proclaime this enmity Ans. Adams siâ—ne in eating the forbidden fruite aâ—d Sathans malice in moving and seducing him thereunto was the meritorious cause the originall of this discord is from originall sin Quest. What was the finall cause or end why God proclaimed it Ans. His end was threefold in regard of himselfe the wicked and the godly 1 In regard of himselfe his principal â—nd was his owne glory which should aâ—ise from the manifestation or admirable composition of his justice mercy holinesse wisdome power and providence herein 2 In regard of Sathan and wicked menâ— that hee might for the present punish one sinne with another and in the end take due vengeance on them in their greater condemnation and finall Ruine and destruction 3. In regard of the Godly for their greater good as namely that they might by this affliction and chastisement be stopt in their course of sin be brought to the â—ight of their evills pasâ— and made repent of them and prevented from siâ—ning for the time to come and lastly to keep them in continuall exercise that so they might walke on in the way of holiness which will bring them to eternall happiness and not to be condemned with the world SECT 9. Quest. But how can God be the Author of it without being the Author of Sin Ans. Very well Even as the temporal Magistrate may put a felloâ— to death without committing of Murther That he which is the fountaine of all good is not the Author of any evill herein may appeare 1. By considering how the case stood at this time with Adam and al his posterity being condemned persons every moment expecting and waiting for that direfull sentence to be executed and inflicted upon them which God before had threatned in case they should transgress his Royall command Gen. 2.17 namely the sentâ—nce of death Which was threefold viz. of Body which is the temporall Death Soule which is the spirituall Death Body and soule which is eternall Death Opposite to that three-fold life of Nature Grace Glory The which if it had been fully and universally accomplisht we could have had nothing to say but that God was just as now we have no reason to give why so many should be Redeemed but because he is mercifull yet because he would according to his nature in Justice remember Mercy he ordained a Saviour and Remedy even Christ implyed in the Pronoune Relative Hee for so many as he had before predestinated to be borne againe by his word and Spirit Iohn 3. to a lively faith whereby they might lay hold on this Remedy yet with all hee did appoint that this their way to Heaven should be thorny and troublesome To which end he mixed with the sweet promise of Salvation the bitter Ingredient of griefe and sorrow Implyed in the word Enmity but yet more to justifie this Judgement of God that is to make it appeare just 2 It will appeare if we distinguish the ends of God Sathan and wicked men To which purpose I will instance in our Saviours example Iudas delivered him to death for gaine the Iewes for Envy Pilate for feare the Devill provoked each of them through this Enmity Christ himselfe to obey his Fathers will God the Father in love to sinners and for their Redemption each did one and the same thing But to contrary ends so when this Enmity breaks forth in the wicked Sathan hath a hand in it as a malicious Author As when he entred into Iudas and made him betray Christ Luk 22.3 Man himselfe as a voluntary Instrument as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34 God as a most Righteous Judge and Avenger as when hee also hardened Pharoahs heart Exod. 9.12 but how even by permitting the seed of the Serpent from his owne malicious inclination to hate the seed of the Woman not by infusing this malice nor by withdrawing any grace but only by denying that grace which hee was not bound to give he doth not infuse corruption he doth not with hold the occasion Even as when the Rider gives his fiery horse the Reyns we saie he puts him on In mercy infusing this Enmity into the seed of the Woman against the seed of the Serpent Not against their persons as they are his Creatures but only against their condition disposition and wicked conversation we and the Devill should never have falne out we agree but too well but that God hath put an enmity between us Yea in the last place as God turned the treachery of Iudas not only to the praise of his Justice Mercy c. but to the good of all beleevers so he turnes this Enmity of Sathan and wicked men to his Childrens great advantage and his own glory And hereupon is that distinction of adversities as they come from Sathan they are usually called temptations as they come from men
of his word So that all the difference between them and very infidels is only this the one are infidels in their hearts the other are infidels in their lives as Augustine pithily And what 's the reason they curse us but this They are the Devils best schollers and of his highest Forme the language of Hell is so familiar unto them that they speake not a word of our Countrey language And indeed how should they speake the language of Canaan to whom blasphemy is become the mother tongue Secondly they curse us because they cannot be suffered to kill us for in heart and Gods account they are no better then murtherers nor will it bee any rare thing at the day of Judgement for Cursers to be indited of murther they would kill us if they durst they doe kill so far as they can I would be loath to trust his hands that bannes mee with his tongue It is easie to guesse how they would deale with us if we were at their mercy He that smiled on David in his throne curseth him in his flight Now his unsound and treacherous heart discovers it selfe in a tongue full of venome a handfull of stones and had not David been yet too strong for his impotent Subject he had then breathed his last Prosperous successe hides many a false heart as a drift of snow covers a heape of dung but when that white mantle melts the filthy rottennesse will soon appeare Neither is it any sinne we commit or offence wee give them that they Curse us Who could have lesse deserved those curses those aspersions those stones then David Had Shimei beene other then a dog hee had never so rudely barked at so harmeles a passenger That head deserved to be tonguelesse that body to be headlesse that thus blasphemed an Innocent though hee had beene lesse then the Lords Anoynted Againe Why would they kill our bodies but because they could not slay our soules For it is soule-blood which the Serpent and his Seed thirst after as I shall shew afterward But alasse if all their Curses and threats all their aspersions and Anti-christian slanders could flout us out of the integrity of our devotion when our forefathers feared not the flames we were fearfull cowards As for their banning of us we have learnt from Solomon That the causelesse curse shall not come Prov 26.2 or at least it shall not come where the curser meant it Yea the Psalmist tells us plainly That though they curse yet God will blesse Psalm 109.28 And his blessing shall doe us good while their curses hurt none but themselves for what saith the Holy Ghost in the same Psalme speaking of the desperately wicked whose brand is that they love cursing The words are these As he loved cursing so shall it come unto him and as he loved not blessing so shall it be far from him As be cloathed himselfe with cursing as with a rayment so shall it come into his bowels like water and like oyle into his bones Let it be unto him as a garment to cover him and for a girdle wherewith he shall be alwayes girded ver 17 18 19. Heare this all yee whose tongues run so fast on the Devils errand Yee loved cursing you shall have it both upon you about you and in you and that everlastingly if you persevere and goe on For if Christians be charged to blesse their enemies what will bee their case that curse their friends Yea if he which but curseth Satan curseth his owne soule as it is Eccles. 21.27 What doth he that curseth the Saints and deare children of God Surely their curses shall bound backe into their owne breasts as the stones which Shimei threw at David did rebound upon Shimei and split his heart yea and at last knockt out his braines Cursing mouthes are like ill made Peeces which while men discharge at others recoile in splinters upon their owne faces Their words and wishes bee but whirle-winds which being breathen forth returne againe to the same place Cursed be he that curseth thee Gen. 27.29 Yea hee shall be cursed with a witnesse for even Christ which came to save the world shall say unto them at the last day Depart yee cursed into everlasting fire prepared for the Devill and his Angels Matth. 25.41 Where they shall doe nothing but curse for evermore Revel 16.11.21 And indeed Who should goe to Hell if cursers should be left out Wherefore let all those learne to blesse that looke to be heires of the Blessing SECT 35. 10. IT is their use to threaten the religious as all the men of Sodome threatned just Lot that they would deale worse with him then with the Angels Gen. 19.9 Iehoram Elisha saying God do so to me and more also if the head of Elisha shall stand on him this day 2 Kings 6.31 And thus Paul before his conversion breathed out threatnings and slaughter against the Disciples Acts 9.1 2. It were no living for godly men if their hands were allowed to bee as bloody as their hearts But men and Devills are under restraint of the Almighty Neither are their words more swelling or their designes more lavish then their atchievements be vaine and their execution short Benhadad sends great words unto the King of Israel as if it were nothing to conquer him but stay the proofe Benhadad flyes and Israel pursues Commonly they that least can doe best cavill can and make the greatest flourish However it is well for the innocent that wicked men cannot keepe their owne counsels as God fetcheth their thoughts out of their owne mouthes many times even against their wills for the good of his Children as we may see in Esau when hee purposed the death of Iacob and in Saul touching David and in Iezabel touching Elisha whose threats did preserve them whom they meant to kill The wisdome and power of God could have found evasions for his Prophets with their enemies greatest secrecy but now they need no other meanes of rescue then their own lips And it is a mercy deserving thanks from God that the lightning of anger in a cruell mans eyes gives us warning of the thunderbolt in his hand But this concernes us only when we are threatned by the potent in other cases our best way will bee to stand it out for many a foe hath spoken bravely who in the push hath made more use of his heels then of his hands their threats being but like a boyes squib that onely flashes and cracks and stinks but is nothing SECT 36. 11. IT is their manner by subtlety to undermine the godly in talke that they may betray them as Saul caused his servants to undermine David by flattery thereby to worke his confusion 1 Sam. 18.17 And againe verse 21.25 thus those false Prophets and other enemies of the truth undermined Ieremiah seeking every way to destroy him Ier. 18.18 to the end of the Chap. And thus certaine of
And Saul touching David 1 Sam. 26.21 Yea I know they are perswaded well of them even when they speake most to the contrary though I expect not they should use them thereafter We know Pilate judged Christ guiltlesse but yet he put him to death And Festus acknowledged that Paul was without crime yet he left him in prison I dare say Tertullus knew that he lyed when hee called Paul a Pestilent fellow his conscience could not chuse but answer him Thou lyest in thy throat Tertulus Paul is an honester man than thy selfe And must not these mens consciences tell them that the same they accuse so are in their lives the most unreproveable of the Land Yea I will appeal to their greatest adversaries whether the Protestant at large or those who are called Puritans be of the purest Religion and most reformed to the Primitive Church For not seldome are wicked mens judgements forced to yeeld unto that truth against which their affections maintaine a rebellion And yet as if they would stamp Gods Image on the Devills drosse and the Devills Image on Gods silver they justifie those actions and persons which God condemnes and condemn those which he justifies True these enemies to holines spare not to cast asperâ—â—ions on us else how should they worke their wills How should Naboth be cleanly put to death if he be not first accused of blasphemy 1 Kin. 21.13 and the like of Ioseph Eliah Ieremiah Susanna Paul Stephen and our Saviour Christ himself But if you marke it they are as guilty of the crimes whereof they be accused as Ioseph was in forcing of his Miâ—tris or as Naboth and the rest were of those things which were layd to their charge I speak not of those monsters those white Devills who make Religion a stalking Horâ—e to villany I know too many dishonour God by wearing of his livery But what was Satan to the children of God Iob 1.6 though hee thrust himselfe into their company Or what wise man will tax all the Apostles because one was a Iudas To argue because some are so and so therefore the rest are alike is a saplesse reason only becomming a foole An argument that deserves rather laughter than beleife Yet most men are 〈◊〉 fooles or rather brute beasts led with sensuality and made to be taken and destroyed as Saint Peter speaks who because they love to speake evill of the way of truth 2 Pet. 2.2.12 If they see but an hipocrite discover himselfe they not onely harden themselves in their sinnes and as it were breake their owne necks at this stumbling block being Satans trap set on purpose to catch their blinde soules in but condemn all the rest of his profession to be such as he is save that they dissemble their hypocrisie more closly cunningly which is as equal and â—uâ—t as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son But as all are not theeves that Dogs bark at so all are not hypocrites which they terme so But admit there were more than there are the faults of many should not make us uncharitable to all Nor the goodnesse of some make us credulous of the rest SECT 52. INdeed as all our enemies are not alike witty so they are not alike malicious for some transcend this way as Doeg did the rest of Sauls servants another way you shall know such an one by these few markes his hatred is so inveterate and universall that hee spends all his wits in frothy scoffes and invectives against the whole people of God and as if the door were not wide enough except he set open all the windows and break downe the walls to let in this infectious ayre his tongue scrues something against the religious into all discourses and when his owne invention failes it shall be supplyed with what he hath heard for as the Papists never found any error spued out by the Ancients but they have licked it up superstitiously to abuse the same so he never heares of any scoffe slander or devillish invective formerly devised but he licks it up that he may spit it out againe in the face of some Professor or on the other side poyson those with whom he doth converse being to his company like a mad dog that so biteth every one he meets that they become madde too and as apt to bite others as himselfe or in case he meets with another like himselfe in wit and malice it may bee said of them as Diogenes spake of two ill conditioned women when hee saw them talking See how the viper and the Aspe are changing poyson And nothing so tickles the spleen or glads the heart of such as that discourse which may most shame profession disgrace Relion and dishonour God But O that ever those tongues which dare call God Father should suffer themâ—elves thus to be moved and possessed by that uncleane spirit Or that ever the church should own such for her children In the Primitive times the Church would have denied her blessing to such a Sonne that should have thought himselfe disparaged by serving Christ and wearing of his livery although hee had not scoft at others yet this man flatters himself that he is a Christian yea you cannot beat him from it but that he is as good a Christian as the precisest and shall goe to Heaven as soone But let him that reads consider whether it be not a fearefull thing to lend to Satan the heart for devinng the tongue for uttering and the eare for hearing of calumnies and all this to disgrace the grace of God in his children and make it fruitlesse to themselves and others O impiety to be abhorred Such sport on earth is only sport for the Fiends in Hell and let them look to it for such joyes may chance to cost them eternall mourning yea certainly if the infernall Tophet be not for them in case they repent not it can challenge no guests for I may well say unto such an one Many sinners have done wickly but thou surpassest them al thine is such a superlative such a soul murthering sin that no other sin can paralel it SECT 53. BUt thou hast plenty of excuses to pacify thy blinded and benummed conscience Yea thou wantest not some carnall reasons to make it good as an easie inâ—ention may put false matters into true Sylogismes And amongst the rest thou wouldest not have men singular wherefore that they may have lesse zeale and more temper thou seekest to allay their heat with frumps and scoffes and taunts and jeeres as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane For carnall men who cleave as close to custome and example of the greatest number as clay to a Cart Wheele thinke every one exorbitant that walketh not after their rule 1 Pet. 4.4 As the Sodomites thought of Lot Gen. 19.9 the hundred
eye-sore of our enemies and let envy looke herselfe blinde And so much of the first Cause SECT 59. Quest. WHat is the second Cause why ungodly men hate and persecute the religious Answ. Their ignorance of God of Christ and the Scriptures Quest. How is that proved Answ. By Testimonies Examples Reason and our own Experience 1. First by Testimonies They shall hate and persecute you yea they shall excommunicate and kill you for my Names sake saith our Saviour to his Disciples because they have not knowne the Father nor me John 16.2 3. and 15.21 And again they are an offence unto us because they understand not the things which are of God but the things which are of men Matth. 16.23 And are deceived because they know not the Scriptures neither the power of God Matth. 22.29 Luke 19.42 2. Secondly by Examples and Reason This the Apostle confesseth to have been the cause of his persecuting the Church 1 Tim. 1.13 Who so soon as he was inlightned with the saving knowledge of the truth changed his note with his name and preached that faith which before be persecuted It s worth the noting how he was no sooner informed but he was reformed Now if we looke upon him as Saul wee shall see what we are by generation if wee looke upon him as Paul we shall see what we are or should be by regeneration Neither is it strange that the world through ignorance should hate and persecute the members of Christ for upon the same ground they even crucified Christ himselfe Father forgive them saith he of his murtherers for they know not what they doe And why have the Kings of the earth in all ages banded themselves together against the Lord and against his Christ Psal. 22. But because they knew him not John 15.21 For if the Princes of this world had knowne they would not have crucified the Lord of glory as the holy Ghost speakes 1 Cor. 2.8 Alas poore ignorant soules they did but imitate Oedipus who killed his Father Laius King of Thebes and thought he had killed his enemy And what do the Cavaliers now in killing the Saints But as if one with his Hatchet should cut off the bough of a tree upon which hee standeth For they are beholding to the Religious for their very breath Neither is their great plot any other peece of policy then as if the Sodomites should make hast to turne out Lot and his Family that fire and brimstone may make hast to destroy them For as when Noah and his Family were once entred the Arke the Flood came and destroyed the first World Gen. 7.11 13. So the number of Christs Church being accomplished fire shal come down to destroy the second World at which time the Devill and all Reprobates shall be laid up in hell Oh the wickednesse and witlesnesse of our Malignants Methinkes the Parliament may justly twit their unnaturall Country as Themistocles once did his Athenians with these words Are yee weary of receiving so many benifits by one Assembly And certaynly if ever it shal be dissolved without their consent which God forbid it would faire with the causers of it mens eyes being opened as it did with the Authors of Socrates his death which I finde thus reported After that Socrates was put to death at Athens Arastophones rehearsed a Tragedy of his concerning Palamides at the hearing whereof the people were so moved that they presently fel upon the Authors of Socrates his death and drew them forth to punishment But to return to what we intend If we consider it rightly we shall find that ignorance is the cause of all sin Sin indeed at the first was the cause of ignorance but now ignorance is the cause of sin Swearing and lying and killing and stealing and whoring abound saith the Prophet because there is no knowledge of God in the land Hos. 4.1.2 It is a people that doe erre in their hearts saith God why because they have not knowne my wayes Psal. 95.10 SECT 60. 3 THirdly Experience proves that none are so farre transported with a mad and supertitious zeale against the religious as the rude rabble who can yeeld no other reason or confession of their faith if they be asked then this that they are no Puritans or that they hate a Puritan from their soules when as the devill himself who hates the Puritan they mean most of any can make as good a confession of his faith as this For who are the greatest censurers and the violentest opposers of goodnesse are not the ignorant fry who have more rage than reason and the more fottish still the more insolent As reprove one of them for swearing or drunkennesse or unjust dealing or for prophaning the Lords day for Atheisme and the like you are sure to be branded with the odious title of Puritane yea you are factious and schismaticall if ye will not be drunke and every whit as lewd as they are It is worth a large smile to observe what a clamour the blundering rabble will make against the people of God if one in their company but mention the word Puritane or tell them how scrupulous and precise such an one is O what a number of sharp and deadly arrows will each of them shoot both at the good and goodnesse maugre all admonition For each being stung with the Gad-slie of mis-governed zeale as Paul was before hee knew Christ they presume to affirm with incredible impudence accompanied with invincible ignorance that there are not worse men in the world then the religious Wherein it is hard to say whether ignorance or malice doe more abound whether it be more out of the strength of will or weaknesse of judgement It is the nature of ignorant and carnall men that walke after the flesh in the lusts of uncleannesse whom Saint Peter calls bruit beasts led with sensuality to speake evill of the things they understand not 2 Pet. 2.12 Especially in judging acts of zeale and piety their opinion still lights upon the worst sense like them in the sâ—cond of the Acts who mocked the Apostles when they were filled with the holy Ghost and hearing them speak languages which they understood not cried out These men are drunke with new wine Untill we be borne againe we are like Nicodemus who knew not what it was to be born again Iohn 3.4 Untill we become zealous our selves wee are like Festus who thought zeal madnesse Acts 26.24 Untill we be humble our selves we are like Michal who mocked David for his humility and thought him a foole for dancing before the Arke 2 Sam. 6.16 Yea to such as shall perish or are for the present in a perishing condition all religion seemes foolishnesse 1 Cor 1.18 And thus you see in grosse that Ignorance is a main cause of hatred and persecution Wee shall more clearly discerne how it comes to be so if we note The Root Ignorance The Stem Suspition or
Iealousie The Sap Hatred The Fruit Persecution severally and apart for ignorance causeth Suspition and Suspition Hatred and Hatred Persecution But I cannot stand upon these SECT 61. Qu. IF Ignorance be such a generall cause of hatred and persecution as you have shewre What is the reason that so many great Scholers and wise men do also hate and persecute the godly Ans. Great scholers they may bee and wise men also in the worlds esteeme but in the maine and in Gods account they are nothing so for admit they have inlightned heads sufficient to leave them without excuse yet because they withhold the truth in unrighteousnesse and doe not glorifie God with their knowledge neither are thankfull but become vain in their imaginations their foolish hearts are darkned and so while they professe themselves to be wise in changing the truth of God into a lie they become fools and expresse it by thus hating God and his children Romans 1.18.21.22.25.30 So that Ignorance is the cause even in them also And indeed if they were wise they would foresee the torments of hell and prevent them as Bernard speakes Or if they knew God they would keep his commandments for hereby saith Saint Iohn is it knowne that wee know God if we keep his Commandements 1 John 2.3 but he that saith I know him and yet keepeth not his Commandements is a lyar and there is no truth in him Ver. 4. Yea these have sworne to keepe the commandements and to deny the world and yet are not content with their owne disobedience unlesse they cast aspersions upon them that obey Againe thirdly if they knew Christ they could not but love him and loving him they must needs love his members not persecute them for it is the very first part of our conversion to love them that love God 1 Joh. 3.14 and 4.7.8 and Joh. 13.35 But so many as are enemies to the crosse of Christ shew that they never knew God in Christ. As for their wisdome and learning you must know that men may be â—xquisitely wise and incomparably learned in the worlds opinion and yet very fooles in Gods account 1 Cor. 3.19 As sharp-eyed as Eagles in the things of the earth and yet as blinde as Beetles in the matters of heaven And knowledge consisteth not so much in the quantity as in the quality not in the greatnesse but in the goodnesse of it For as a little precious stone is of more worth then many other stones of greater bulke so one drop of wisdome guided by the feare of God is more worth then all humane learning One sparke of spirituall experimentiall and saving knowledge is worth a whole flame of secular wisdome and learning One scruple of holinesse one dram of faith one graine of grace is more worth then many pounds of naturall parts But learning and grace doe not alwayes keep company together Yea O Lord how many are there that have a depth of knowledge yet are not soule-wise That have a Library of Divinity in their heads and not so much as the least Catechisme in their consciences no rare thing for men to abound in speculation and be barâ—en in devotion to have full braines and empty hearts cleare judgements and defiled affections fluent tongues and lame hands Yea you shall heare a flood in the tongue when ye cannot see one drop in the life For example I might instance in Balaam whom the holy Ghost stiles a foole 2 Peter 2.16 And Iudas Mat. 27.3 4 5. And Paul before his conversion who even while hee was a persecuter like these men was eminent among the Pharisees for wit and learning but a very Ideot among the Apostles And lastly the Priests Scribes and Pharisees who were matchlesse for their wisdome and learning as wanting nothing that either nature or Art could inrich them withall yea and they were chiefly learned in the Scripture Gods Oracles which will make a man wise or nothing and yet our Saviour who could not bee deceived calls them foure times in one Chapter blinde and twice fools Mat. 23.16.17.19.24.26 Because they wanted faith and holinesse which are the sinewes and nerves yea the soule of saving knowledge inlivening feeding and strengthening the same for in the dialect of the Scripture a fool is a naturall man and a wise man a man sanctified Alas God regards not lip-learning and tongue-wisdome and braine-knowledge except it ceize upon the heart also and lead captive the affections to the government of the Gospel whereby wee are changed and transformed into new men after the image of Christ 1 Cor. 2.12 Eph. 4.20 to 25. Col. 3.10 except we digest our knowledge into practise and imploy our wisdome to his glory that gave it our neighbours good and the furthering of our owne salvation For with him wickednes is folly and the greatest sinner is the greatest foole and he most wise that is most religious and that offends least Prov. 1.7 Iob. 28.28 Prov. 9.10.12 and 11.3 Deut. 4.6 Hosea 14.9 Iames 3.13.17 2 Tim. 3.15 And he that is truly wise thinks that to be wisdome and folly which God thinks so Neither is that worth the name of knowledge which may be heard only and not seen Good discourse is but the froth of wisdome the pure and solid substance of it is in well framed actions What saith the Scripture Keepe the Commandements of God and doe them for this is your wisdome and understanding before God and men Deut. 4 6. And again He that is a wise man and indued with knowledge will shew it by his conversation in good works Iames 3.13 For SECT 62. RIghtly a man knows no more then he practiseth It is said of Christ 2 Cor. 5 21. that he knew no sinne because he did no sin in which sense hee knows no good that doth no good And certainly they who wander in the by-paths of sin and errour declare themselves ignorant of the right way of salvation Rom. 3.17 Saving knowledge of the truth works a love of the truth knowne it is an uniforme consent of knowledge and action Iob 28.28 He onely is wise saith Solomon that is wise for himself Prov. 9.12 He whose conscience pulleth all he hears and reads to his heart and his heart to God who turneth his knowledge to faith his faith to feeling and all to walke worthy of his Redeemer he that subdues his sensuall desires and appetite to the more noble faculties of the soule Reason and Understanding and makes that understanding of his serve him by whom it is and doth understand hee that subdues his lust to his will submits his will to reason his reason to faith his faith his reason his will himself to the will of God this is practicall experimentall and saving knowledge to which the other is but a bare name or title For what is the notionall sweetnesse of honey to the experimentall taste of it It is one thing to know what riches are and
as the precisest and so did those Iews Iohn 5. which persecuted Iesus and sought to slay him thinke they beleeved Moses writings but it is plain they did not by Christ's answer to them who knew their hearts better than themselves his words are Had ye beleeved Moses yee would have beleeved me for he wrote of me but if yee beleeve not his writings how should ye beleeve my words ver 46 47 And againe Ye have not my Fathers Word abiding in you for whom he hath sent him yee beleeve not Ver. 38 39. So bring these that persecute any of Gods Children for well doing to the tryal and their owne consciences shall testifie before God that they neither beleeve the Old Testament nor the New For did they beleeve that the godly are unto God as the Signet upon his right hand Jer. 22.24 Zach. 2.24 Yea as the Apple of his owne eye Zach. 2.8 and that whatsoever wrongs and contumelies are done to his Children he accounts as done to himselfe Psalm 44.22 and 69.7 and 74.4 10 18 22 23 and 83.2 5 6 and 89 50 51 and 139 20. Prov. 19.3 Rom. 1.30 and 9.20 Matth. 10.22 and 25.45 Luk. 21.17 1 Sam. 17.45 Esay 37.4.22 23.28 and 45.9 and 54 17. Act. 5.39 and 9.4 5. Iob 9.4 1 Thess 4.8 Iohn 15.18 20 21 23 24 25. Num. 16.11 1 Sam. 8.7 They durst not hate revile slander deride nicke-name and persecute them as they doe More particularly did they really and indeed beleive God when he saith in his word that whosoever shal offend one of those little ones that beleeve in him it were better for him rather that a Milston were hung about his neck that he wer cast into the sea Marke 9 42. That he will destroy them for ever and roote them out of the Land of the living whose tongues imagine mischeife and are like a sharpe Razer that cutteth deceitfully loving to speake evill more than good Psalm 52.2 to 5. That hee will confound such as persecute his Children and destroy them with a double destruction Jer. 17.18 Yea that he will render unto their enemies seaven fold into their bosome their reproach wherewith they have reproached the Lord Psalm 79.12 In fine that he will rayne upon them snares of five and brimston with storms and tempests Psal. 11.6 and after all cast them into a furnace of fire where shall be wailing and guashing of teeth for evermore when the just whom they now dispise shall shine as the Sun in the Kingdome of their Father They durst not doe as they doe to the godly Yea if they did beleeve but that one place 2 Kings 2.24 Where God caused two and forty little Children to be devoured of wild Beares onely for nick-naming Elisha they durst not nick-name the religious as they doe Indeed God doth not alwaies nor often so eminently punish Persecutors in this life as here it fared with these children or as it did with Lucian who for barking against religion like a dog was by the just judgement of God devoured of dogges Or as it did with Nightiâ—gall parson of Crondall in Kent who was strook dead in the Pulpit while he was belching out his spleen against Religion and Goodnesse Or as it did with Stephen Gardiner who would not sit downe to dinner till the newes came of the good Bishops burnt at Oxford But then came out rejoycing and saying to the Duke of Norfolk Now let us goe to dinner but it was the last that ever he are for it Or as it fared with Arundal Arch-Bishop of Canterburys and Stephen Gardiner Bishop of Winchester in their times who putting to silence both the word of God and those that purely preached it were themselves put to silence and so smitten in their tongues that they could not swallow their meat nor speak for a good space before they died True some flagitious persons God punisheth here least his providence but not all least his patience and promise of a generall judgement should bee called in question But alasse they are so farre from beleeving whaâ— God threatens in his word against these sinnes that they blesse themselves in their hearts saying we shall have peace we shall speed as well as the best although we walke according to the stubburnnesse of our own wills so adding drunkennesse to thirst Deut. 29.19 Yea they preferre their condition before other mens who are so abstemious and make Conscience of their wayes even thinking that their God deceiveth them with needlesse feares and scruples as once Rabshekab would have perswaded the Iewes touching their trust and considenec 2 Kings 18.22 25 30 32 33 35. Yea how â—'st possible that any wicked man should beleive what is written of God in the Scripture especially touching his justice and severity in punishing sin with eternall destruction of body and soule For did they really and indeed beleive God when he saith that his curse shall never depart from the house of the swearer Zac. 5. They durst not sweare yea and forsweare as they doe much lesse durst they take a pride inoathing of it resembling Ballio the baud in Plautus who was not ashamed but even proud of Carting Yea which is worse reprove a swearer and hee will sweare the more to spite you Which were not possible if beleeving God they did not what in them lies give themselves over to the Devill Againe did they beleeve that neither fornicacors nor Idolaters nor adulterers nor theeves nor murtherers nor drunkards nor swearers nor raylours nor lyers nor covetous persons nor extortioners nor unbelevers nor no unrighteous men shall inherit the Kingdom of Heaven but shall have their part in that lake which burneth with fire and brimstone which is the second death 1 Cor. 6 9 10. Revel 21.8 they durst not continue in the practice of these sinnes without feare or remorse or care of amendment Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees they shall in no case enter into the Kingdome of Heaven Matth. 5.20 And that without holinesse no man shall see the Lord Heb. 12.14 with many the like it were impossible they should live as they doe Yea if they did in good earnest beleeve that there is either God or Devill Heaven or Hell or that they have immortal soules which shall everlastingly live in blisse or wo and receive according to that they have done in their bodies whether it be good or evill 2 Cor. 5.10 they could not but live thereafter and make it their principall care how to be saved But alasse they beleeve what they see and feel and know they beleeve the Lawes of the Land that there are places and kindes of punishment here below and that they have bodies to suffer temporall smart if they transgresse and this makes them abstaine from murther felony and the like but they beleeve not things invisible and to come for if they did they would as well
yea much more feare him that hath power to cast both body and soul into hell as they doe the temporall Magistrate that hath onely power to kill the body They would think it a very hard bargaine to win the whole world and lose their owne soules Luk. 9.25 But alasse if visible powers were not more feared than the inviâ—ble GOD and the Halter more than Hell naturall men being like beasts that are more sensible of the flash of powder than of the Bullet the World would be over-runne with outrage Whereas now even the worst of the Serpents seed by reason of Authority are kept in a meane between Devils Christians so living like beasts because they think they shall die like beasts without any answer for ought they have either acted or left undone SECT 68. TRue they doe not alwayes nor at any time altogether think there is no GOD or judgement to come Not alwayes for though at present they thinke their villany is unsâ—ene because it is unpunished according to that in the Psalmes The wicked thinketh there is no Goâ— and the reason followes his wayes alway prosper Psalm 10 4 5 yet none as Plato speakes are so confirmed in Atheisme but some great danger will make them fly to the aide of a Divine power Extremity of distresse will send the prophanest to God as the drowning man stretcheth out his hand to that bough which he contemned whiles he stood safe on shore Even Sardanapalus who for all his bould denying of God at every hearing of thunder was wont to hide his head in a hole Yea in their greatest jollity even the most secure heart in the world hath some flashes of feare that seaze on them like an Arrest of Treason for conscience cannot but sometimes looke out of it selfe and see what it would not At least on their death beds they would give all the world to bee sure what the Scripture speakes of Hell were not true though all their life they supposed it but a fable How oft doe those ruffians that deny God at the Tap-house preach him at the Gallowes and confesse that in sobriety of spirit which they oppugned in wantonnesse And not seldome are the most lethargized consciences so awakened ere they goe to Hell that Spira-like they depart desolate and desperate in and into hellish horrors Prosperity doth so tympanize mens soules and entranse them from themselves that they forget they had a Maker Who is God saith Pharoah There is no God saith Nebuchadnezar What God can deliver out of my hand saith Rabshakeh I am God saies Alexander But Nebuchadnezer found there was a God Pharaoh found what that God was Rabshakeh found to his cost that there was an Almighty God able to deliver in the Valleys as well as on the hills Alexander found hee was not as hee supposed and confest that hee knew himselfe mortall by two things viz. Sleepe and Lust. And so it shall fare with these in the end They that would stultizare in culpa shall be forced sapere in poena Vengeance shall make them wise whom sinne hath made and left foolish At least in hell they shall know there is a righteous Judge that will reward every man according to his deeds confesse that what they once vainly imagined was but imagined There may bee Atheists on earth there are none in hell A Pope of Rome being on his death bed said Now comes three things to tryall which all my life I have made doubt of Whether there be a God a Devill and whether the soule be immortall It was not long ere hee was fully resolved with a vengeance And so shall you O yee fools when that houre comes though yee flatter your selves for the present like that desperate Pirate who when ransacking and rifling a bottom he was told by the Master that though no Law coâ—ld touch him for the present he should answer it at the day of judgement replyed Nay If I may stay so long ere I come to it I will take thee and thy Vessell too Nothing more certain than death Amongst Lawes some are antiquated as that of divorce some changed as that of Circumcision some dispensed withall as that of the Sabbath in cases of necessity Matth. 12.1 to 14. but this statutum est that all shall dye and come to judgement it is neither antiquated nor changed nor dispensed withall And as nothing is more certain than death so nothing more uncertaine than the houre thereof thy pulse may leave beating before thou canst fetch thy breath Wherefore thinke not as Lot's Sons in Law that we speake in jest least you feel the fire wrath of God in earnest SECT 69. 2 SEcondly nor at any time doe they altogether thinke there is no God c. For as the best faith is but like the twilight mixed with some degree of darknesse and infidelity so the most grounded Atheisme is mixed with some degree either of beleife or doubting What saith David The foole hath said in his heart there is no God in his heart he hath said it but in his heart hee never beleeved it No foole ever thought it peremptorily he would fain have it so he cannot beleive it so it is an opinioÌ„ which he suggests to his heart not which his heart suggests to him and this makes him fearful to dye to dye fearfully Tully speaking of Metrodorus an Atheist in his time saith Nec quemquam vidi qui magis ea timeret quae timenda esse negaret They that make a flout of Hell Affirmant mihi tibi non sibi noctu non interdiu their mouthes tell us so their hearts doe not tell their mouths so No hell I dare say if there were a generall collection made throughout the whole world that there might bee no judgement day these men would be none of the backwardest Yea if they had as many Provinces as Ahasuerus had they would give an hundred and six and twenty of them to bee sure of it The consciences even of wicked men can never bee so charmed or over-ruled either by arguments or the temptations of Sathan that they can let goe the sense of a God-head We are all borne Idolaters and chuse rather to adore the Sunne the Moone yea the meanest of all creatures rather than not acknowledge a Deity You may sooner get a Conscience to beleeve all the fables in the Popish legend or Turkish Alcaroâ— than that this universall frame is without a minde Prima est haec ultio quod se Iudice nemo nocens absolvitur So that to say truely they doe not and yet they do beleive there is a God and a Hell for when they admit conscience into their councell they doe beleeve but because they would rather not beleeve it they stifle Conscience stop their owne eares and flatter their hearts with the contrary opinion Like as it fared with the Philistims of Ashdod 1 Sam. 6. who when they had stood
as their hearts Well for the innocent that the wicked cannot keep their own councell They are forced to give us warning that wee may prevent them 15. They will undermine us in talke that they may betray us Their cunning in this case And dissimulation They have borrowed this craft from Satan who sets them on worke Bâ—ware we trust them not 16 They manifest their enmitie against the religious by their gestuâ—e As the tongue speaketh to the ear so the gesture speaketh to the eye 17 They will withstand and contrary the truth by us delivered They will cavill against the very word and oppose the messengers They fly the light A powerfull Minister most opposed Strong braines too wise to be saved An humble man will never be an hereâ—ique Nor will they be appeased They will hate us because they have hurt us They neither hear him themselves nor suffer others They adde to their own reputation by detâ—acting from others 18 They combine together and lay devilish plots to destroy the godly The manner of their consultations They will easily finde occasion For our serving of God shall be sufficient Or saving of soules They com not to be caught by a Minister but to catch him But are taken in the snare they spread for others 19 They are proane to imprison the godly Not for any crime But to prevent further dispute And other the like reasons 20 Their usuall way of confuting is with fists Their Arguments are all steel and iron 21 They will hurt maime the godly Their malice makes them like beasts or â—â—ocks 22 usuall with them to murther the Saints Instead of arguments they take up armes They are savage and bloody Of which five reasons 1 Reasoâ— 2 Reason 3 Reason 4 Reason 5 Reason Our Saviour suffered two twenty wayes of ungodly men 4 Mental Properties 11 verball Properties 7 Actuall Properties It was for his zaale purity and holinesse Severall uses of their enmity 1 Use. 2 Use. To informe us whether we be children of the devill or members of Christ. Comfort for such as suffer 3 Use. Let non look to fare better than Christ. 11 Causeâ— 1 The contrariety of their natures All true beleevers the children of God All natural men children of the Devill Impossible the good and bad should agree Naturall men can agree with any so they be not Religious Yea differ they in other thngs they will joyne against the Godly Many Wives Children and Servants hated for being religious Hatred foâ— religion the most bitter and implacable agreement in some points does but advance hatred the more We cannot anger them worse then to doe wel Wherein this contrariety consists They differ in their judgements 1 Touching Wisdome 2 Touching happinesse 3 touching fortitude 4 touching sin 5 touching holinesse Secondly they differ in their passions affections Thirdly they differ in their practice Wicked men persecute the godly for being better then they Of which many examples The same applyed Where Christ comes ther will be opposition Nothing more contemned then goodnesse Would we accompany them in evill their malice would cease We may appeale to themâ—elves who are the honester men They think not as they speak They asperse us out of policy To tax all for the faults of a few is only the art of a fool Most mâ—n fooles and beasts The Character of a malicious scoffer How strangely wicked men gull themselves Some of theâ— excuses Singularity our great and grevious crime To obey God rather than men great disorders Common protestants can be of any religion Yet none think better of them selves How Satan playes the Sâ—phister Discresion eates up devotion Goodmen may differ in many things yet agree in the main A vast difference between another discipline and another Doctrine That indifferent to one that is not so to another â—o be scrupulous 〈◊〉 ill signe In cases of a doubtfull nature we should take the surest side they woulâ—â—â—our us ouâ— of our faith And effect the same did not God support us To be a Christian requires fortitude Good men will hold their profession though they lose their lives If we cannot concoct evill words we would nevâ—r endure blowes To be scoft out of our goodnesse how rediculous The most will doe as he most to Satan gets more by subtilty than by violence Some will better abide a stake than others a mock Tongue-taunts in Gâ—ds account is perâ—ecution None but the desperately wicked wil malice an other for goodnesse 4 They are wroth with us becuâ—se we fare better then they Of which many examples The good mans honour the envious mans torment Application first to unhollowed Ministers They cry up practise to cry down preaching This sore will not endure rubbing Application thereof to the rabble A second cause is ignorance Proved 1. by testimonies 2 By examples Wicked beholding to the godly for their lives Malignants as witlesse as wicked 3 By experience The more ignorant the more malicious They allwaies make the worst construction of things ignorance causeth suâ—pition suâ—pition hatred c. Ob. That great scholers and wisemen doe the same answered Their actions prove them ignorant The first part of conversion is to love them that love God Many that have a depth of knowledge are not soule-wise Examples of many wise in the worlds esteem but fools in Gods account With God the greatest sinner is the greatest fool and he most wise that is most religious God regards not braine knowledge except it seize on the heart also Rightly a man knows no more then hee practiseth Saving knowledge described That the meanest beleever knows more then the profoundest naturian In what sense the word caâ— worldly men wisemen What knowledg is peculiar to the godly and what common to them with Hipocrits Naturall men want both the light of the spirit and the eye of faith No attaining supernatuaral kuowledg by any natural means Saving knowledg given to none but good men Of which many instances Divine assistance in time of tryall The same further amplified They that would have this talent must resolve to improve it The way to obtaine true wisdome Instruction from the premises 1. For all naturall men 2 For such as speake evill of the way of truth When they doe worst they think they doe well 3 For Gods people A fourth Use. A fifth use A sixt use A seventh use The third cause is unbeleefe Provâ—d 1 By testimonys 2. By examples Men think they beleeve but doe not Evidences of mens unbeleife The woful reward of Persecutors Why Persecutors are not punished here But they blesse themselves and think to speed as well as others Did men beleeve the word they durst not live as they doe Natural men feare visible powers but not the invisible God None so confirmed in Atheisme but feare in time of danger At least on their death beds they conâ—esse a God Vengance makes wiâ—e whom sin makes foolish Atheists on earth but none in hell To consider before it prove too late The most grounded Atheisme hâ—th a mâ—xture oâ— beleâ—fe Atheists would give all they have to be sure there were no hell They doe and yet do not beleive a God c. Their convicted consciences shal but witnesse against their unbeleefe Men may doubt but the devils beleeve a judgement to come Fire and bâ—imstone shall confute all Atheâ—sts They that beleeve not the threaâ—s can yet preâ—ume upon Gods mercy The devill and sin do infatuate and besot the wicked A carnall heart is flint to God wax to the Devil Carnall men believe the promises but not the precepts nor threats Hard for men to believe their own unbeliefe Wicked men either presume or despaire Notes of triall touching beliefe and unbeliefe Hâ—w men may examine themselves Men would never do as they do if they thought they shold be called to an account Most men beleive not an hell proved undeniably Did men beleeve what God hath already inflicted on the Angels old World Sodom c. they would not live as they doe Admonition to bewâ—r before it proves too late Fruits of Atheisme wherewith the land abounds If a tithe of us are Christians then there are milions of Christians in hell How far we come short of Primative Christians Most men can be of any religion which proves they are truly of none How Gods goodnesse aggravates our wickednesse Mens eyes will be opened on their death-beds or in hell Good councell for Scoffers eight other causes of hatred and persecution 1 Speaking of truth 2 misprision 3 Example of the multitude 4 seperation 5 The preaching of some Ministers 6 The scandalous lives of some professors 7 Flocking after sermons That they may have more company here in sin and hereafter in torment Conclusion