The Word of the LORD AGAINST OPPRESSORS Old and New.

WOe, woe, woe to the oppressors of the Earth, who grind the faces of the poor, who rack & stretch out their Rents till the poor with all the sweat of their brows and hard labour can scarce get Bread to eat, and Raiment to put on, while they for the satis­fying of their gnlf of pride, and delicacies, and gluttony, and drunkenness, (for their excess is no better) like the grave, stil cry give, give, and there is no end to their covetousness, nor no natural affection to their oppressed Brother. These are the Pharoah's, the Task-Masters of the Earth, who cause the peoples hearts to cry and groan under the heavy yoke of their oppression; and God will in time hear the groan­ings [Page 2]of the whole Creation, and then wo, wo, wo to you who have been such oppressors and hard-hearted Task-Masters, and have been so unfaithful in the use of the unrighteous Mammon, for God never gave you it to spend upon your lusts, but to dispose in his great Family as there was need, to the supplying of the wants of one another, and for the ea­sing and refreshing of those in the Family that stood in need thereof. And if you pretend you do so, and yet op­presse others that you may do so, this is Robbery for burnt-offerings, which God hates, Isa. 61.8.

But especially, Wo, wo to you who have put on a Cloke of Religion, and are counted Christians and high professors, and yet exceed the others in oppression, without any com­passion or tenderness, who being ashamed of the Name of Oppression & Racking, yet love the thing, & therefore pra­ctice it under another Name, calling it Improvement. Wo to you, you Hypocrites, who are following the steps of oppres­sors, or rather are got foremost, & yet wil professe Christ. Wo to you, for you blaspheme the Name of Jesus; for your lives, your practices blaspheme him more then ten thousand words. You Tygers, Tyrants, and Blood-suckers, Hath God put into your hands a measure of the unrighteous Mam­mon for this end? Have you Houses and Lands given you that you should make your little Finger heavier upon those that possesse them, then the Loins of those that were be­fore you? And do you call this Improvement? Are not you become Brethren of the Drunkards and VVhoremon­gers? Cannot they call their Drunkennesse Good-fellow­ship? Cannot they call their Lust Love? Cannot the proud call their Pride Handsomness? and lying Complements, Ci­vility? Is their practice the better because of these words? Therefore be you of their brethren, for we deny you to be of the Sons of God, under whose mercy and tenderness the creature is delivered out of its bondage; Rom. 8.19, 21. you are quite con­trary unto them which the Creation groans after; there­fore expect your destruction, for they must take place, and the oppressor must be rooted out of the Earth; and then [Page 3]when God shal come to visit for oppression, wo to you who have compassed your selves about with thick Clay, your Gold and Silver, and rich Apparel, and excess, having the groanings and bitterness of spirit, Jam. 5.1, 2, 3. in which it was got for you, stamped upon it, all will be as fire and flame to your flesh to consume you, and the remembrance thereof will then be dreadful unto you, and you shall then see, that they who have tilled the ground, and by industry and labor help­ed forward the fruitfulness of it, were the improvers, and you who wrung from them what they had sweat and labou­red for, were the Rackers and Oppressors, and the Grind­ers of the Faces of the poor.

You that have any tendernesse left in you, will you en­ter into the pathes of those whom God hath threatned to ease the earth of in his due time, saying, Psal. 72.4. That the Oppres­sor shall be broken in pieces, and rooted out of the Earth? VVill you partake in the sins of those whom God hath cast out before you for their ungodlinesse? Know you not that the hand of the Lord can reach you as well as others? Now when you should do as Nehemiah did, in easing your brethren, Neh. 5 [...] are you turned into the Footsteps of the Tyrants of the Earth, and of unbelievers, who are without Faith in the Providence of God for them, and therefore by right or wrong pursue and covet after abundance of the things of this World, as if all happinesse were bound up in them; you that have any Fear of God in you, turn from such practi­ses, and let it appear to all men that you hate the bread of Oppression, and that you are lovers of mercy, for that's one of the weighty things which the Lord requires of you, Mic. 6.8. VVhat doth the Lord require of thee O man, but to do justly, to love [mercy] and to walke humbly with thy God? And without these weighty matters of Judgment, or Truth, and Equity, and Mercy and Faith, let your profession have as glorious outside as it will, and though you can speake as Angels, yet you are no better then the Pharisees were, whi­ted Walls, painted Sepulchres, beautiful without to the pur­blind Eye; but within full of stinck, filth, putrifaction, [Page 4]rottennesse, and an ill savour in the Nostrils of the Lord, and of all his faithful ones, and an occasion of blasphemy to the World.

The Magistrates, or Judges Work, from whence their Honour ari­ses, is this.

TO judge righteously between party and party; and that he may so do, to examine and find out the mat­ter, to pierce thorow, and lay open the false covers and de­ceits of the evil doers, and so to be a terror to them, and make them afraid to bring an evil matter before them.

Here's the foundation of their Honor; thus Solomon find­ing out the deceit of that woman that would have had the child divided, his Honor sprang up in the hearts of all the people: Thus Daniel also finding out the deceit of the two false VVitnesses, though Elders, and so delivering the in­nocent, he was made honourable in the hearts of the peo­ple.

But for a man to leave his businesse, (which is, to judge righteously between party and party) to turn aside from that, and to seeke his own Honour from a forced Com­plement of a Hat, or a Knee, where he by his just & upright judgement, hath laid no foundation for honor in the heart & esteem of another, this is an earthly, low, dishonourable spirit, seeking honour in a hypocritical Complement, this is Haman-like, Esth. 3.5. this is that which God will not ho­nor, but abase; For he that exalts himself, shall be abased, Luk. 14.11.

A Meditation for Magistrates upon Dan. 12.4. worthy their considerati­tion, lest they kick against the pricks.

THis the Prophet Daniel was shown in the spirit that such a thing should come to passe in the last times.

And now that it is come to passe, the contrary spirit that [Page 9]is alwaies crosse and opposite to Gods Work; which spirit rules in children of disobedience, this sayes, No, I will not suffer it; if I find them running to and fro, I'le catch them up; I'le restrain them, I'le whip them, I'le imprison them; I'le scatter them; I'le send them away for Vagabonds, for Va­grants.

Thus the Spirit that works against God, sets its self to work against his Instruments, whom he will send to and fro to encrease knowledge.

God hath said, Many shall run to and fro.

But this false spirit saith, No, [...]'le restrain them.

For Satan knows that this will weaken and undermine his Kingdom; it falls like Lightning where the true Knowledge of the Lord comes; therefore he bestirs himself to suppresse those by whom Knowledge is encreased, and the myst of Antichristianism scattered, which hath caused a long and a dark Night, and he sends them away as Vaga­bonds.

But they are no vagabonds who have a habitation in God, who are lodged in his bosom, and received into his presence, though they have no certain dwelling-place in the earth, nor where to lie their heads: To account and call such va­gabonds, this reflects upon the Prince of the Host, Christ Jesus, who had not where to lye his Head. This I say blas­phemes the Prince of the Host; yea, if thou knows what blasphemy is, this is blasphemy against God and his Taber­nacle, it blasphemes and speaks evil of the Captain, Christ Jesus the Son of God, who was in that condition, Ma [...]t. 8.20. and said, The servant is not greater then his Lord, Joh. 15.20. It blasphemes his Tabernacle, the Saints in many ge­neration, who wandered in Sheeps Skins and Goats-Skins, Heb. 11.13, 13, 15.16, 37, 38, in Desarts, in Mountains, living in Dens, in Caves, and had no certain dwelling-place, tossed and driven to and fro by the same spirit as now, in former generations, as men not worthy to live in the World, and yet the World was not worthy of them, Heb. 11.38.

Thus this envious Spirit blasphemes the Son of God, and his servants who follow him, who are led by the same spirit that was in him, out of the VVorlds possessions, as he was, Joh. 15.19, 20, 21.

The Vagabond indeed is he that is turned out from the [...] presence of the Lord, such as Cain, who slew his Bro­ther; and wherefore slew he him? because his own works were evil, and his Brothers good. He being therefore turn­ed out from the presence of the Lord for murthering his Brother, became the Vagabond and Fugitive, Gen. 4.12. And though he built a City to dwell in, yet a Vagabond; Gen 4.16, 17. It's not an earthly habitation, a Town, or City, that makes one no Vagabond. Cain brought Sacri­sices, yet a Vagabond; Cain built a City; yet a Vagabond, and he confest himself so to be, v. 14: And therefore he shall rise up in judgement against the men of this genera­tion, who being in his envious nature, and driven out from the presence of God, which they cannot enjoy in that na­ture, yet turn the Name of Vagabond from off themselves, and cast it upon those who in obedience to the Son of God are found from their outward Possessions, or without Earthly Possessions, and shew their Envy and Enmity by their cruelty towards such, and so shew of what Stock they are, namely of Cains; and so in his nature being found, they are grafted into the Vagabond.

Of hanging for Theft, so filling the Land with Blood.

OH England! how is it that after so many Parliaments this most unjust Law is still put in execution in the midst of thee, to take away the life of man for Goods? Dost thou value the life of a man no more then so; as to cut it off for the value of a Garment, yea even of a pair of Shoos or Stockins, or a Shirt, or any other thing above such a piece of money? Oh how will this stink in the Nostrils of the Ages following, when Equity and Righteousnesse shall take place, when Judgement shall be laid to the Line, and Righteousnesse to the Plummet, when men shall be so able to discern of things, as to make the punishment and the crime proportionable!

Now because there is a great guilt lyes upon the Nation in this particular, both Law-Makers, and Law-Upholders, and Law-Executors, being all highly concerned herein, be­sides the grief of heart that it is to all just spirited men, who delight in Equity, I shall therefore hold forth to the Nati­on what appears to me in this particular, that they may be sensible of this great evil, and amend it.

In this most unjust and cruel Law, there are these Evils.

1. To the party wronged, from whom the thing is stoln two great Evils; First, A binding him by the Law to prose­cute the Thief to death, if it be a thing that will hang him by your Law; so that a merciful man is put upon this strait, either he muststand in danger of making himself confederate with the Thief, & so be made a Felon for mercifulnesse, & for pardoning the wrong done him, (which action savors most of God) and for this be in danger of that cruel wicked [Page 12]Law himself, or else he must against his conscience slay and murther that Mercifulnesse and Equity that God hath be­got in his own heart. And thus this abominable unjust Law, as it sprang up from men of cruelty, so it forces men to cruelty; cruelty to one another, and cruelty to the Seed of God in their own hearts; so by its tendency its ea­sily discerned from whence it first came, except by those whose eye is blinded with covetousnesse and things of this World, and so with cruelty would uphold them. Second­ly, There's another evil in it to the party wronged; He is robbed of that restitution that the Wisdom of God thought good to allow in cases of Theft; instead of having four-fold, he gets not fully his own; and if the Wisdom of man should think that four-fold too much, and would allow him but half so much, yet he gets not that, he only gets the mans life, which adds nothing to the maintaining of him or his Fa­mily; so that this man, though he be compelled to prosecute the other to death, yet when he hath done that, he himself is not righted for the wrong done. If the Thief be poor, instead of having him sold, or put to work, to work it out, if he have not wherewith to pay, his life is cut off, and the wronged man goes away with nothing at all. So that here's the very end of right Law and Magistracy cut off, for the end of the Law and Magistracy is not only to punish, but to relieve the wronged: and so cut off the end of any Law or Action, and what is it good for? For i [...] every thing is so far of worth and value, as it obtains its end for which it is, and if it misse that, its a vain thing! So that this Law is in a great measure vain to the relieving of men wronged by Theft; and yet this is the main end of this Law.

What a sad thing is it that your Law should only mind the killing of the Thief, and take no care for the person su­staining the losse.

If the Thief be taken, and the thing taken with him, I cannot tell what the Law doth in that case. But if the Thief be taken, and the thing stolne be embezled and spent, put case it be a yo [...]e or two of Oxen, or a Horse or two, [Page 13]upon which the other mans livelihood or maintenance de­pended; and if the Thief be able to make restitution out of his Estate, yet the Law takes no care for this poor man to have him restored out of the Thiefs estate. And if the Thief be poor, and cannot make restitution out of his e­state, then the Thiefs life and strength is of right the other mans till he be restituted, which the Law should imploy for the other man till he be satisfied: But of this the Law hath taken no care, therefore there hath wanted both the prin­ciple of Justice & Mercy in the hearts of those from whence the Law sprang; both which appeared in the Lord when he gave forth that Law against Theft; and therefore this Law was not so cruel as to take away the life of the thief for Goods, but gave Goods for Goods, with great advantage, (which was the Thiefs punishment if he was rich) or gave the other man the Thiefs Life, and Strength, and Labour to make him restitution; and this was his punishment if he was poor; and thus his Law was mixt with mercy and equity. But this Law savours of nothing but Fury and great Wrath against the Thief, exceeding all bounds of equity, and is void of Mercy to the poor man sustaining the losse; so that its plain, That this Law was not made by men that took care for the succouring and relieving of those that sustained losse by Theft; but it bears the image of great Wrath, void of compassion either to the wronged or Thief.

And of this Law now are you all Ministers, who serve in the upholding and executing of it from the highest of you to the lowest; I shall put this question to your consciences to consider of: Whether do you think in your very consciences that this law proceeded from the Spirit of the Lord, it wanting the Image of the Lord, which is Equity and Mercy in this case, or from the spirit of Satan, which is wrath, cruelty, unmerciful­ness, injustice? And if it proceeded from the latter, then whose spirit do you please and serve in the upholding and continuing of this Law? sure he is pleased with the continuance of it whose i­mage it bear? Consider I say whose servants you are in such things. If inferior Magistrates and Officers think to lay [Page 14]all the stresse upon Superior, yet let them know and consi­der whom they serve, though it be but at second hand. One serves the cruel, unequal, unjust, unmerciful spirit of the Devil in making his Image in a Law; another in uphol­ding; another in executing; another in assisting, &c. Now which of these is free from serving this Spirit? Let every man quit himself as he can. I lay this before you that you may [...]ll be senfible of your Work, and not rest till you get this servitude to that Spirit which is served by this Law, from off your shoulders.

2. But as I have set before you the wrong done to the man that sustains the losse by theft, so I shall a little also set before you the evil done to the Thief in taking away his life for Goods: Hereby you cut him off from amendment, which the Apostle Paul calls unto, Eph. 4.28. Let him that stole, steal no more, but rather let him work with his hands the thing that is good, that he may have to give to him that needeth. He doth not say, Let him be cut off, Let him be put to death; his words carry another image in them then the Law of this Land doth; Let him work, saith he; How can he do that, if put to death? Here he calls them to an amendment of their life, That whereas they have taken from others, they may hence­forth labour to be able to give to others.

Now this Rule of the Scripture, which you say is your Rule, but do lye, is quite cut off here, and can take no place because off your Law, that cuts men off from a possibility of observing it; for he that's put to death for stealing, can­not henceforth labour with his hands to give to him that needeth.

Again, in this thing consider the disproportion between the crime and the punishment; The Thief takes away goods from another, and his life is taken away from him; is this equality or proportion? life for Goods? If any man be so blind as to say so, let him make the cause his own, or his nearest Friends. Suppose thy Son whom thou loves have stolne part of the Goods of another mans, as Oxen, or Horse, or other Goods, Wouldst thou think it equal that [Page 15]his life should go for it, or that thy life should go for such a thing if thou hadst done it; Surely thou wouldst say, Skin for Skin, and all that a man hath will he give for his life; for verily, there is no proportion between goods and life; for if a man be stript of all the goods, they may be restored again, as Jobs was; but of the life is no restoring. But if any will strive in this case, and have the World and things thereof so great in their heart and eye, as to value them with the life of any man, let such mind what truth it self hath spo­ken and judged of the proportion between life and goods: Is not the life (saith Christ) more then meat, and the body then Raiment? Food and Raiment (which is all that the things of this VVorld afford) are given to serve the body, and the life of man, but are far inferior to the man; yea the life of other creatures is made to serve man in his being, and he is made Lord of them for his use and service, and they are put in subjection under him, to serve him, (though most abuse both themselves and the creatures in this priviledge) yet I say, they are as things far inferior to man, (in his be­ing) given unto man to serve him; and for any so far to va­lue them, as to equallize them to another mans life, is to contradict the judgement of Christ Jesus, who said, Is not the life more then food, and the body then raiment, which is all that this world affords.

So that here is a great evil in this Law as to the Thief, yea the greatest evil, an implacablenesse which nothing can sa­tisfie but his life, though sometimes but for a trifle; for no higher can man go in punishing then to take away the life; to go thus high for a thing so low, is no proportionable Ju­stice, there is no equity in it.

I would have Magistrates well to consider, whether to go so high beyond the proportion of the crime, do not lay the guilt of blood upon themselves; for consider seriously how high the crime reaches, and then proportions the punish­ment to that, as namely, Goods for Goods, (as the Lord did proportion it) and then here is equity, which lyes in proportion between the crime and the punishment. But [Page 16]then the redundency or overplus of the punishment, as life for goods, where must that lie? Here's life taken away; here's a punishment far transcending the offence; at whose door must the overplus lie? Must not all be concerned that have to do in the taking of that life away.

Consider it well ye Judges, and all other Officers, and ye Parliaments which approve, or Amend what other Parlia­ments have done. For all that other Parliaments have done, have a new strength in you, by permitting their Laws to stand, or else are regulated by you, and amended: So that every Parliament receives the guilt of evil Laws fresh upon themselves till they be amended, because this is their proper Work, To make the Laws wholsome, which if they fail in, the guilt of the evil Laws renews it self in them; for none else can amend them, thoughthey may quit them­selves from having a hand in the execution of them.

Consider (I say) all ye that, are concerned, how much blood is spilt yearly in this Nation upon this account, for which there is no warrantable ground or true cause to bear it out, but is done by force. Consider where all this blood will lie, and where it will be charged; for though the Lord give power to Magistrates, and appoint them for that end to punish offendors, yet he requires that their Seats be Seats of Judgement and Equity; and they are not to go beyond the proportion of the crime, for that's not to judge for the Lord, who is a righteous and equal Judge; but to ferve their own wills, or wrath, and cruelty, which ought not to take place in the Seat of judgement, or punishing Offendors. When the Lord had appointed forty stripes to an Offen­dor as a sufficient punishment, they were not to exceed to fifty, or a hundred or a thousand; for if they exceeded that number of forty, they then did not serve the Lord in mini­string Justice, but their own wills; what was more then for­ty, was done in their own wills, and was cruelty to their Brother, and for that shall they stand guilty of cruelty be­fore the Lord, much more if they should take away his life, should not they then stand as murtherers before the Lord, [Page 17]though the man was a Malefactor, or a Thief? for they took away his life without the Lords Warrant to bear them out; and so taking away his life in their own wills and un­just Laws, they would make themselves guilty of his blood. See if this be not the case now.

And consider, that the Lord hath care of Thieves as well as of other men: The Thief is as dear to him as the cove­tous man, who is an Idolater. And the long-suffering of the Lord, which waits upon men to lead them to repen­tance, is to be held forth to the Thief as well as to the Co­vetous, and Drunkards, and Over-reachers, who go be­yond, and defrand their Brother.

If any Sons of the Earth, whose hearts are so united to this Worlds Goods, that their life is bound up in them, shall plead and say, That there were no living for men if Thieves should be suffered to live; and that they may as well take away a mans life from him as his goods, and therefore thir life ought to go for it.

I answer; First, That man that saith, They may as well take away a mans life as his goods, he was never yet really and sensibly in that danger of parting with life, or else with goods; for if he had, he would have understood that Goods might have been regained, but life never; or if not so much Goods to spend upon his lusts, yet so much as might serve him to live.

And to him that saith, There would be no living for men if Thieves should be suffered to live; I answer, That's not so; for there was living in the Common wealth of Israel, where they were suffered to live: Yea it is very probable there would be better and more quiet living; for the nearer that the Nation did come to the Rule of Equity and Righteous­nesse in the execution of Laws upon offendors, it's likely their Laws would have the better effects, being more blessed to bring forth their proper ends by the Lord; whereas being cruel and wicked, and not bearing his image and nature in them, they are under the curse, and not blessed of the Lord to bring forth the expected issue of a quiet and peaceable [Page 18]living. Again, let men of reason consider whether it would not more restrain Thieves if they should be put to work, & kept in Bridewells & Work-Houses, then to be dealt with as they are; for there they would be inured to work, and some might come to delight in it, and give themselves to it when they came to be free; and others however whether they would give themselves to it or no, yet after tryal might be kept to it, and so restrained from thieving, whereas now they are either put to death, or else let loose again to their Trade of stealing, and so are set at liberty to incite and nou­rish up others in their wicked principles, so that out of their Nursery arises stil an increase of Thieves, whereas if they were drained out of the Countrey (as they were taken) in­to Work-Houses, their Nourseries would be scattered, and their wicked principle whereby they animate one another, would be taken away, which is this; They use to say, A short life, and a sweet; Whereas if their life should be prolonged, and they kept at labour, then there would be another thing for them to look upon, not a short life and a sweet, but for a little sweet, a long servitude and slavery; hard Work and Labour for short pleasure, which would more awe many that are desperate of their lives, then half an hours hang­ing, as they account it.

3. As this Law hath great evil in it both to the person sustai­ning the losse by theft, & also to the Thief; so likewise to the Wife & Children of the thief, who it may be have no hand in his Theft, but may be against such wicked practices. If the Felon have any Estate (which is the Livelyhood of his Wife and Children) this is forfeited from them for his fault, and so they exposed to penury, and provoked to steal also to sustain their necessities, which is a great evil, full of unreaso­nablenesse, and unsatisfactory Wrath for the offence done, void of mercy and natural compassion. Is it not enough that the Wife hath lost her Husband and the Children their Father, but to increase their misery, their Livelyhood must go also with his life? See how highly they were incensed for the losse of things of this VVorld who made this Law, that [Page 19]the life of the Thief, which far exceeded the crime, yet did not quench their anger, and wrath, and revenge upon them that should meddle with their goods; for so far as the pu­nishment exceeds the crime, so far is to be put upon mans account, and is the revengefulness of his own implacable heart, and not Gods Judgement upon the transgressor; and yet men little mind or consider how they make themselves Ministers and Servants of this spirit of implacable revenge contained in this Law, while they are the supporters of it.

These things I lay before you, quit your selves as you can: Blood is spilt in the Nation, yea much blood, and that year­ly, and without a sufficient ground to bear it forth. Now do you lay the guilt of that blood where you can; For the guilt must lie somewhere, and mans blood is not of so light an account as to be spent in vain, and that so plentifully.

Consider ye that are Magistrates, that this is done in this Nation, and therefore upon this Nation must the blood-guiltinesse fall, and the hands of some must hereby be full of blood. Therefore clense your hands ye sinners, ye evil-doers, who being found out from the counsel of the Lord, walk in the counsel of the wicked, in the coun­sel and cruel Laws of the unjust and unmerciful, and so fill your hands daylie and yearly with blood. Re­pent and turn from these evils, and walk in the counsel of the Lord, and in the Judgements of the Lord, and make them your delight, so will you be found walking in pathes of equity and mercy; for the Lord is a God of Judgement, and Judgement is a just thing, discerning and proportion­ing punishments to offences.

To the high and lofty in the earth, in whom there is a spirit that seekes to be exalted, or exalts it self by blood or discent.

YOU who are exalted in your imaginations, and lifted up above your Fellows, and above the faithful Witnesse of God in your own hearts, how do you ever think to come into the Kingdom of God? for except a man become as a lit­tle child, he cannot see the Kingdom of God. Therefore consi­der with your selves, whether you ever had, or yet have a­ny thoughts of entring into the Kingdom; if you had, or have, then what's the way you propound to your selves? See if it will not fail you; for he that is the Way, saith, Learn of me, for I am meek and lowly in heart; not only in appearance, but in heart also. And saith he, Except a man be converted, and become as a little child, he cannot see the Kingdome of God, Matth. 18.3, 4.

See therefore where you stand, you that are high and lof­ty, and wanton upon earth, exalted in your greatnesse, glo­rying in your selves that you are higher th [...] others, or de­siring to be higher; you stand in that which is shut out of the Kingdom of God and of Christ; what then will all your glorying come to, when your earthly glory hath an end? when you shall see such as you look't upon as Worms, re­ceived into glory, and you your selves shut out. Think upon the example of Dives, that parable is spoken to you that are rich in your own thoughts.

And consider in time, that the hand of the Lord will be upon every one that is lifted up, to abase him; read careful­ly (and with fear) what is written against you by the Pro­phet Isaiah, chap. 2. v. 10. to the end, and let your exalted­ness make you afraid, for the words of the Lord shall be ful­filled [Page 21]upon you: Hath he said, That the lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted; And, that the day of the Lord of Hosts shall be upon every one that's proud and lofty, and upon every one that's lifted up, and he shall be brought low. Hath he said it, and shall it not come to passe? yea surely, there can be no escaping it.

But some of you will say, Are we not of a better discent, and of more Noble Blood then others? and are we not to demean our selves, and to have thoughts of our selves answerable t [...] our dis­cent and blood.

I answer, Such thoughts as these have begot you into what you are, and puft you up in your minds, yea, some of you are so habituated and naturalized into this loftiness of mind, that though you become outwardly poorer in the world then other men, yet your minds are hereupon exalted in you, above them; and yet that is usually the rise of blood, namely, Riches of this world. But consider you that stand upon discent and blood, Do you know upon what Founda­tion the greatnesse of your Family was laid? Are you sure it was not upon Tyranny, Cruelty, Oppression, Covetous­nesse, Fraud and Injury, and so have its Foundation in that bestial spirit, which because its stronger, pushes aside all that are weaker? If it had this Original as usually it hath, then see to the Foundation of your glorying.

Again consider, That the Lord hath laid aside the glory­ing of those that had a more excellent discent then you have, they that could boast of Abraham for their Father, and of Isaac, and Jacob, and David, and such Worthies, ap­proved of God in their generations, yet what good will it do them to say, We have Abraham for our Father? Though Dives can call Abraham Father, yet this wil do him no good, it will not afford him a drop of cold Water.

Consider again you that glory in Blood and Discent, Look upon a Tree, Were it not a vain thing for one Twig of the same Tree to boast it self against another because it is not of the same Branch; it may be they are not both of one [Page 22]branch, but both meet in one bough. So look but a little sur­ther, and you will see the Beggars and your selves both of one blood, of one discent; For of one blood hath God made all Nations, Act. 17.26. And it's but a little while with some since we were all in one Ark.

Again, consider, That if a little while ago your Family was exalted, and so your spirits raised; yet before the glory of the Lord can be revealed in you, this height of your spi­rits must be thrown out again; Therefore John came as a preparer of the way of the Lord, saying, Every Valley shall be exalted, and every Mountain and Hill must be brought down; and the crooked made strait, and the rough places plaine; and then the glory of the Lord shall be revealed, Isa. 40.3, 4, 5.

What do you think are those Mountains and Hills that are to be cast down, and those Valleys that are to be born up, that there may be an even way, & crooked made strait, and rough made plain? John came to prepare such a way for the Lord, and so to make his pathes strait; and yet the great Mountains of Earth which you see with your bodily eyes remained. Therefore look at your selves, who are exalted in your minds high above your Brethren, and look at those you despise as low, and whose spirits you have dejected in the earth by your loftiness, who have not the spirits of men before you, the distance is made so great by your exalted­nesse, and then you'l see something of the Mountains and Valleys that must be made even by the power of Truth be­fore the glory of the Lord be revealed; for the Lord will have no such distance among them that enter into his king­dom, Matth. 20.25, 26, 27, 28. Hmong the Princes of the Gentiles this exaltedness is found, and the Lord concludes it there, shuts them and it up together there, and gives it no admission into his Kingdom, It shall not be so among you, saith he to his Followers, ver. 26.

And look at your high imaginations and greatnesse of mind, and loftiness of spirit, as things to be thrown out a­gain, and brought down in you, that those weak, low, faint thoughts of God, and of holinesse, which dare scarce ap­pear or shew themselves in you, may be born up, and de­sires [Page 23]after the Lord, and after righteousness, may grow up in you, and the Witness of God against sin may arise in you, and not be continually stifled and quenched by the high i­maginations and exaltedness of mind, and love of honor from men which rise up over them, to keep them down; for these cannot rise up in you into victory, so long as you seek honor of men; so long you cannot become as little children; yea, saith Christ Jesus, How can ye believe who receive honor one of another, and seeke not the honor that cometh of God one­ly? Joh. 5.44.

Humbleness of mind, lowliness in heart, esteeming others better then our selves, love which is not puffed up, which ex­alts not it self, which teaches to be meek and lowly in heart; these are badges of Christs Kingdom, and are of the Orna­ments thereof. But pride, lofty looks, lofty language, and high conceits of things that profits not, these are badges of Satans Kingdom and Dominion in the heart; and there­fore where the Kingdom of God comes in power and truth, it throws down imaginations, and every thing that exalts it self against the Knowledge of our Lord Jesus Christ.

Therefore let go your vain imaginations, you that are lifted up in your minds. and humble your selves before the Lord, that he may lift you up, and bring you to true honor, which will not fade away, that you may be grafted into the royal Race of Kings and Priests, in Christ Jesus; then will your honor be beautiful and glorious, though outwardly in the world you seem to be covered with blackness for a time; they that would reign with him, must first suffer with him. I know there be some among you whose spirits are lower then the spirits of many of inferior race (according to the worlds account) and this shall turn to their honor; For he that humbles himself before the Lord, shall be exalted, as well as he that exalts himself shall be abased, Luk. 14.11.

Two Extreams concerning Ministers Maintenance.

ONE is of such as standing in the division of parishes, as Churches, would have all of the parish compelled to pay (whether tythes or money) to the Minister of that parish:

Not considering the want of a ground for such a pra­ctice, having neither Precept nor Example in the New-Te­stament either from Christ, or any of his Ministers, for such a practice. Nor considering the unreasonableness of it, that they who are not of the Parish (as to their Mini­stration) but of another Society, and do maintain one Mi­nister already, should be compelled to maintain another, and so maintain two. Neither considering the unjustness of the thing, That they should be compelled to pay to that Mi­nistry which they own not as a Ministry to them, nor re­ceive of their labours, and yet must pay them wages; is it not sufficient that they have the wages of those they give their labors to, who own them? Which of the Apostles or Ministers of Christ ever sought for Wages of such as own­ed not their Ministry? Lastly; Not considering, That such compulsion stands not with the profession of the Gospel of Peace, which layes down, and teaches to lay down compel­ling by Law, and that it stands not with his Office who should be an example to Believers. Now how can he give an example [...]o Believees of suffering; and of not goeing to Law, who goes to Law, and compells? So here by his practice he overthrows that which he should teach.

The other extream is of them who would have no main­tenance, or supply of the necessities of Ministers at all. Which they undavisedly would ground upon a passage that Paul [Page 25]had to the Elders of the Church of Ephesus: Where he saith, I have coveted no mans Silver or Gold or Apparell. These hands have ministred to my necessities, and to them that were with me. And this he leaves as an example to the Elders of the Church of Ephesus. Act. 20.33.34.35.

To this I say, Paul might have some particular reason or motion from the Lord to induce him so to carry to that, and some other Church (as he did to Corinth likewise, 2 Cor. 11.9.) and so might keep the Gospel of Christ from being at all chargeable unto them. But to make a generall rule of this, would contradict not only other Scriptures, but even Pauls own practice; and acknowledgements: Yea and the practice of Christ himselfe who was ministred un­to.

Paul himselfe confesses that he took wages of some to do others Service. 2. Cor. 11.7.8.9. And he acknowledged, & vindicated his own power to eat, and to drink, and to for­bear working, as well as the rest of the Apostles, 1. Cor. 9.46. And reasons also strongly for that liberty, Vers 7.8.9.10.11.12.13 14. Who goeth a Warfare at any time at his own charges? Who planteth a Vineyard and eateth not of the fruit thereof? And who feedeth a Flock, and eateth not of the milk of the Elock? Say I these things as a man? Or saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. Doth God take care for Oxen? Or saith be it altogether for our sakes? For our sakes no doubt this is written, that he that ploweth should plow in hope, & he that thresheth in hope, should be partaker of his hope, if we have sown unto you Spirituall things, is it a great thing if wee shall reap your Carnall things? If others be partakers of this power over you, are not we rather? Ne­verthelesse we have not used this power: but suffer all things, lest we should hinder the Gospel of Christ. Do ye not know that they which minister about holy things, live of the things of the Temple? And they which waite at the Al­ter, are partakers with the Alter? Even so hath the Lord [Page 26]ordained, that they which preach the Gospel, should live of the Gospel. Thus the Apostle pleads for that liberty or power: but yet he would not make use of it to the Cor­inthians, nor with the Church of Ephesus. But with some o­thers he did, as the forequoted place makes manifest, 2. Cor. 11.7.8.9. And likewise Phil. 4.14.15.16 17.18. Where he takes notice in way of commendation of the Phi­lippians liberality to him, when none ministred to his ne­cessities but they only. I shall set down the words as they stand in both places. To the Corinths he saith thus. Have I committed an offence in abasing my selfe that you might be ex­ted, because I have preached to you the Gospel of God freely? I robbed other Churches, taking wages of them to do you service. And when I was present with you and wanted, I was chargeable to no man: For that which was lacking to me, the Brethren which came from Macedonia supplyed: and in all things I have kept my selfe from being burdensom to you, and so will I keep my selfe. So that here its plain, that at Corinth, the Bre­thren from Macedonia supplyed his wants. And to the Philippians he saith thus, Chap. 4 Ver. 10. to 19. But I re­joyced in the Lord greatly, that now at the last your care of me hath flourished again, wherein ye were also carefull, but yet lacked opportunity; not that I spake in respect of want: for I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Phillippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me, as concerning giving and receiving, but ye only. For even in Thessalonia, ye sent once and a­gain unto my necessity; Not because I desire a gift: But I desire fruit that may abound to your account. But I have all and abound, I am full, having received of Epaphrodi­ [...]us the things from you, an Odour of a sweet smell, a sa­crifice [Page 27]acceptable, well pleasing to God. So here its plain also that the Philippians did also communicate to his necessi­ties; and he accepts it with much love, and as a sacrifice accepted to God, and tells them they had well done in so doing. Therefore this particular carriage of Pauls to E­phesus in laboring with their hands to supply their own and others necessity, was but to them, or some others: but he did not alwayes do so; nor bind all others to do so: see­ing he himselfe practised the contrary in other places, and pleads for the justnesse of such a practice.

This therefore I find according to the Scriptures contra­ry to both these aforenamed extreams.

1. That they who minister Spirituall things, they may be ministred unto; & they may receive of their carnall things to whom they minister Spirituall: For so God hath appoin­ted that they who preach the Gospel 'should live of the Gospel, 1. Cor. 9.14. And Christ our Lord and Captain and Saviour, the only begotten Son of God our Pattern, he was ministred unto, Luke 8.3. Ioanna the Wife of Chuza, Herods Steward, and Susanna, and many others ministred to him of their substance. And saith Christ, such things as they set before ye eat, for the Laborer is worthy of his hire, Lak. 10.7. go not from house to house.

Again saith the Scriptures, to distribute and communi­cate forget not, for with such sacrifices, God is well pleas­ed. Is he well pleased with such sacrifices only to others? How came his Ministers to be excluded?

2. Though they may receive, yet they may not com­pell, or strive, or contend for the things of others: no nor covet after them. They have no warrant for that: If any man do so, he is gone out from the Doctrine of Christ Jesus: from his example; from his spirit, and run into the way of Balam, & into the number of the false Prophets, who prepa­red war for such as put not into their mouthes, against which the true Prophets witnessed, and cryed out against them

3. It is agreeable to the Scripture, That he that is taught, communicate to him that teacheth in all good things, Gal. 6.6. if he need, and be willing to receive.

And where the heart is refreshed, comforted, enlight­ned, strengthened by the Word of Truth, and their love constrains or moves to communicate, this is a Fruit of love, a Fruit of the Spirit a Sacrifice acceptable and well-plea­sing before the Lord. This is to feed and eat of the Fruit of the flock; this is to live of the Altar, and be partakers with the Altar. This is right Gospel-Maintenance, Gospel-Wa­ges, Gospel-Hire, where Christ is the Giver. This hath a sweet favour.

But where there is strife and debate about it, there the Devil is at work, and the Wisdom that's from beneath, there is confusion and evil Work; this gives an ill favour before the Lord, and before all his Servants, and discovers their minds to be earthly and sensual, who are here, and not ha­ving the Spirit; they are of the earth, therefore strive they for the earth, and raise contention about it; if their King­dom were not of this world, they would not strive for the things of this World, but looke up at the Giver of them, and wait on him whom they serve, to draw forth the hearts of the people to supply their wants; they would learn to be contented when their Master gave forth little, and so learn to suffer with the Gospel, expecting another Kingdom, not of this world; but in that they strive and contend, and make debate for the earthly Treasure, they shew whence they are, and where their hearts is, and such will daylie more and more be made manifest; of the earth they are, and therefore to the earth their hearts return.

Of persecuting men for speaking in the Synagogues (by many called Churches.)

HEar ye deaf, and see ye blind, ye that have a hand in this persecution; hear and consider before ye be made to hear with judgements.

Where will you find any like your selves, that have done so? Under whose Example can you shelter your selves? Did ever any of the Saints of God do so as you do? To whom will you turn for your pattern?

Will you make that your pattern where Christ made a Scourge, and whipped the Buyers and Sellers out of the Temple, then must the persecuted whip out you, for it's you that are the Buyers and the Sellers, who buy your Authori­ty to speak, and then sell the Word of God for money (as you account it) Christ whipt out such, and the Apostles whipt out such out of Fellowship and part in Ministring of the Word, saying, Thy money perish with thee; Thou who hast thought the gift of God to be sold for money, thou hast neither part nor lot in this business. Now therefore you that stand divi­ning for money, are they that are to be whipt out, if any be to be whipt out, for you are the Buyers and Sellers.

If you flye from that Example, I know not where you'l find another, either among Jews or Gentiles; for I never find that either the Jews or Gentiles did persecute men out of their Synagogues (singly) for speaking, as you do.

Christ Jesus our Lord, though accounted a Deceiver by the chief Priests and Rulers, and religious devout Phari­sees, yet had free liberty to speak in the Synagogues amongst them, and was never persecuted upon that account; but when they wonld persecute, or lay wait to entrap him, it was or his Doctrine, to accuse him of Blasphemy, or [Page 29]some dangerous Doctrine as they accounted it; But you per­secute for speaking, whether the Doctrine be good or bad. Therefore see how far you are fallen below the Synagogues of the Jewes; and how much more unreasonable you are be­come then they. They would not persecute but for Blas­phemy (as they thought) or some hainous seducing Doc­trine; But you persecute for speaking only, if a man do but open his mouth in your Synagogues to speak.

Have patience to look a little upon the moderation of the Jews in their Synagogues. Lu. 4.15.16. It is said there of Christ, that He taught in their Synagogues, being glori­fied of all: And he came to Nazareth, where He had been brought up with his parents, his Father a Carpenter, and Himselfe too, as they sometimes called Him, and there as his custom was, He went into the Synagogue on the Sabbath, and stood up for to read and preach to them; and there was delivered to Him the book of the Prophet Jsaias. See here, though he was brought up among them a Car­penter, and as an ordinary man of an inferior Trade; yet they were so far from hindring of him from speaking, that they furthered him, gave him the book to read: But for all that, before he had done, they all were filled with wrath, and rose up, and thrust him out of the City, and led him unto the Brow of a Hill (whereon their City was built) that they might cast him down head-long, Vers. 28.29. See the mad rage and violence of this people against him, whom a little before they admired for the gracious words which proceeded out of his mouth, Vers. 22. I lay their example before you that you may see your selves, this rageing peo­ple who would have done thus to him, yet had more mo­deration then you; for they did not use violence to him for speaking in the Synagogue, but furthered him (though a Carpenter) to speake among them: only were in rage when his Doctrine cut them. But you are in a rage and persecute if a man do but offer to speak among you: And therefore you are worse, more vile, more wicked, more unreasonable then these rageing Jewes were; others see this [Page 30]of you clearly, though wrath blind your own eyes that you cannot see your selves herein; so that it may as truly be said of you, as it was of the false Prophets: Who is blind as my servant, and deaf as my messenger: so reputed by themselves, though they ran and God sent them not.

As Christ Jesus (accounted but a Carpenter by them) had this liberty in the Synagogues of the Jewes, to speak & preach among them; so also his Apostles had the same li­berty.

Saul who also was called Paul, preached Christ in the Sy­nagogues, that he is the Son of God, Act. 9 20. Though they took counsell to kill him, Ver. 23 being exceeding­ly mad against him for his Doctrine, yet was he permitted to speak, and reason and dispute in the Synagogues, and ne­ver persecuted singly for speaking there.

We do not find that he or any of the Apostles were hin­dred from speaking in any of the Synagogues where they came; but had free liberty to speak, though they sought their lives for their Doctrine, being look't upon as Sedu­cers.

Act. 13.5. Barnabas and Saul being sent forth, and come to Salamis, they preached the word of God in the Synagogues of the Jewes.

Vers 14.15. When they were come to Anti [...]ch in Pisi­dia; they went into the Synagogue on the Sabbath day, & sate down.

And after the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, ye men and Brethren, if ye have any word of exhortation for the people, say on. It seems they offered to speake, and the Rulers of the Synagogue observing it, sent to them, to say on, if they had any word of exhortation for the people.

They were not such enemies to the peoples good, as to hinder them of a word of exhortation, though from stran­gers comming in into their Synagogue; therefore they were more honest to the people, then you now are, who will not suffer any word of exhortation, but hale out to prisons, and stocks.

They durst hear what any one had to say: But your con­sciences being filled with guilt, and so with wrath against that which would stir up that guilt in you, and open the eyes of others to see it, you are more unreasonable and im­placable then any that have gone before you, opening your devouring mouth of persecution, to swallow up him that shall but offer to speak among you. Therefore how much more intollerable shall it be for you at the day of Judge­ment, then for those unbelieving Jews, who though they persecuted the Apostles for their Doctrine, yet first heard it what it was, and gave them liberty to speak among them; but you persecute, and would swallow up before you hear, the guilt that's in you not being able to abide a word, but if one come to speak a Word of Exhortation among you, you either send him away to prison and punishment, or else run away your selves from him: How many of you have ever sent to strangers coming in among you, and offering to speak, to bid them go on if they had a Word of Exhortati­on for the people Therefore see how far short you are of those Jews.

How strangely are your Spirits framed, and your Con­gregations framed, and your Worship framed, that can ad­mit of no such thing among you as the Jews Synagogues could admit of? Hath not the Devil a better Form of Worship for himself, whereby to keep out light, and up­hold his own Kingdom among you, then he had among the Jews, where light could have entertainment, and truth be spoken forth? Consider if it be not so, and be ashamed of your cowardlinesse and wickednesse, that dare not suffer a Word of Exhortation to be spoken among you to the peo­ple, for fear their eyes should be opened, to see the wicked­nesse you live in, and so to see their own danger in being led by such guides.

If your consciences did not condemn you, & rise up against you for being out of the truth, you would have the boldness to try all things, & to hear a Word of Exhortation, and to satisfie the minds of your Hearers, who many times would [Page 32]willingly hear what another had to say to them, and to have their Doctrine tried by you; but you being afraid of this, and flying, if not persecuting, hereby shew to all men that there's something in your consciences that cannot abide the Truth.

Again, Act. 14. ver. 1. And it came to pass in Iconium, that they went both together into the Synagogue of the Jews, and so spake, that a great multitude both of the Jews, and also of the Greeks, believed.

Ver. 2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the Brethren.

So here again they had no opposition solely for speaking, but were suffered to speak freely, though the minds of ma­ny were bitter against them.

Act. 16.13. At Philippi also there they went where the peo­ple used to worship and pray, and spake to the women that resorted thither, without opposition.

Act. 17.1, 2. They came to Thessalonica, where was a Syna­gogue of the Jews, and Paul (as his manner was) went in unto them, and three Sabbath-dayes reasoned with them out of the Scriptures.

This was you see without opposition, though afterwards for his Doctrine they sought to kill him, ver. 5.

Then departing thence, they came to Berea, and went into the Synagogue of the Jews, Act. 17.10, 11. where they preached and opened the things of the Kingdom of God, and found more noble spirits then in Thessalonica, who received the word with all readi­nesse of mind, and searched the Scriptures daylie whether those things were so, therefore many of them believed. Here also the unbelieving Iews stirred up the people against them for the word which they spake, but not solely for speaking.

Act. 18.1, 4. Paul coming to Corinth, reasoned with them in the Synagogue every Sabbath, and perswaded the Jews and the Greeks; and there he continued a year & six Months, teaching the word of God among them.

Thus you see what Liberty was every where in their Sy­nagogues for speaking to the people, and never do we find [Page 33]any persecuted solely for speaking as we do now-a-dayes; therefore these unbelieving Synagogues shall stand an eter­nal Witness against you of this generation, who have a hand in persecuting men only for speaking; and against you who make Laws for persecutors, that they do that by your Law, which former Ages have thought unreasonable, even to persecute men only for speaking, whether the thing were good or bad that they spake.

Shall not all the Synagogues of the Jews every where, in which there was liberty for a Word of Exhortation, for Reasoning, for Disputing, shall they not all rise up against you and your Synagogues, in which there is persecution for the same thing to which they gave liberty?

Shall not Corinth, Berea, Thessalonica, Philippi, Iconium, Salamis, Dam [...]scus, and all the Synagogues where-ever Christ, or any of his Apostles and Disciples came, in their own Country, and in other Countries every where; Shall they not all rise up in the Judgement against this generati­on, and condemn it? yea verily, they will rise up in judge­ment against you and your Synagogues, who have so fra­med them, that as much as you can, you may keep out all Knowledge of God from them, save what the hireling Tea­chers will afford them, whose eye God hath closed up be­cause of their disobedience, pride, and contention, and wrath, and covetousness, [...]d earthly-mindedness, & haugh­tiness, for such are blind, and cannot see far off, as the Apo­stle Peter witnesseth, 2 Pet. 1. He that lacketh these things, is blind, and cannot see far off, of which things Patience is one. Now how far are they from this, that either persecute a man for speaking or else run away from him; therefore their want of patience declares them plainly to be blind guides; and yet these are defended by Laws of men, and have their Synagogues impropriated to themselves, and so framed, that they can admit of no such thing as the Apostles had liberty to do in the Synagogues of the Jews, either to speak, or reason with them, or dispute; these men declaring hereby their fear to have their blindness discovered, lest their people getting [Page 34]Knowledge, and having their eyes opened, should with­draw from them, and so their gainful Trade should decay.

Obj. It may be some will say, None are hindered but such as come to delude people.

Ans. The Apostles and Christ Jesus himself were accoun­ted as great deluders in their time, as any are now, and yet their Synagogues afforded that liberty every where, that they might speak amongst them.

But secondly, Wil you say they are Deluders & therefore will you not suffer them? This is to judge first, and then to examine the matter; for how know you that they are delu­ders whom you have not heard speak, but persecute them, or run from them hefore they speak, so as you can under­stand their Doctrine; here your impatiency and blindness appears.

But thirdly, Are they Seducers and Deluders, who would awaken you out of your bed of Security, wherein you lye slumbering in unity with the World, and would stir you up to purity and holiness, without which none can ever see God? They that would put you upon the trial of your selves, whether the hope of Glory be found in you or no; name­ly, whether Christ be found living in you? They who would shew unto you the Way by which they themselves have found Fellowship and Communion with God, to their com­fort and peace? Whereto tends [...] Doctrine, if it tend not to these ends? and is this delusion?

Consider if that will not delude you in the end, To con­tent your selves with the Name of Christian, without the true nature of a Christian, to live in the World at all adven­ture, not knowing whether Christ be in you of a truth or no, crucifying the light in you in which God dwells, and wherein you can onely enjoy communion with him, & one with another. See if the delusion do not lye here; & see if you be not found those that neither enter into the Kingdom of God your selves, nor suffer others: See if you be not the upholders of the Works of darkness, (which Christ came to destroy) who dare not suffer the light to shine among you. [Page 35]Have you not sins among you which you never open to the people, but keep them in ignorance of, and so in danger of plagues? Is there not a drunken spirit, which is drunk with the Wine of the whole Earths Fornication; namely, which runs after a Form, and rests in it, falling short of the life and power of godliness, besotted with their Form, like drun­ken men with strong drink, and so falling asleep therein, and ready to beat and quarrel with him that shall offer to awake them out of it? Is there not such a spirit? and are not you their Nurses, lulling them asleep therein, until misery and destruction come upon you and them? For assuredly, all Nations that drink of this Wine of Fornication, must also drink of the VVine of the VVrath of that Fornication.

But lastly, If you will truly judge of delusion, mind where is the disobedience to the light of Christ that comes into the world to consume the man of sin; for upon the diso be­dient is the strong delusions sent, because light hath shined among us to discover many evils not yet reformed; and men loved not that light, and that truth; they have not received it in love being joyned to earthly things in their hearts, and loving them better; for this cause God sends strong delusions, even to keep those men in the world where their heart chose to be, rather then to follow the light under the Cross; and talk as much of delusion as you will, here it will be found in the end. 2 Thess. 2.10, 11, 12.