Fifthly, it is a secret opposition, for so Antipathies 1are, there can be no reason given for it, but as he said, This only can I say, I do not love thee, but I cannot 2say wherefore: they are convinced that they are better then themselves, in their most serious thoughts, they wish to dye their death, to be in their condition, and yet their hearts do rise against them: as they were wont to say of Caius Seius, he was a good man, but he was a Christian. But it may be said, there is a reason for our opposition, we do not oppose them for their ⟨p. 37⟩goodness, but because they oppose Laws, and we would see the Laws to be obeyed; we do not oppose them for their godliness, but for their hypocrisy. For answer, the Devil never opposed Religion, but under some colour. Pharaoh cries out of the people of Israel that they were idle. Haman says, that it was not for the Kings profit to suffer the Jews. Tobiah and Sanballat cries out of them, that they were enemies to Kings and Government. Saint Paul was accused of sedition. But surely it is not for the execution of Laws, that mens hearts do so rise against such as are forward in the ways of Religion, for in other things they count men too busy, when they seek the execution of Law. It was Tertullians apology in the behalf of the Christians against the Gentiles, who objected the same thing against them; O says he, there 3are other Laws more for the good of the Commonwealth, that you do not execute; as he instanceth in Laws that were made to restrain men from sumptuousness in feastings, and in apparel, and household stuff, and in their excessive costs about their Shows and Games, yea, and many ancient Laws about Religion they regarded not. And as for that plea of hypocrisy, take this one evidence, that it is not that which is opposed, but Religion it self: if it were hypocrisy that were opposed, then the better they did grow when they were in their most serious moods, the more they would oppose it; for that which is evil must needs be so much the more opposed, by how much the more any grows better; but it is apparent, that howsoever men in the heat of their pride and lusts, set themselves against the servants of God, under that name of hypocrisy, by which they blind ⟨p. 38⟩their own consciences;
Fifthly, it is a secret opposition, for so Antipathies 1are, there can be no reason given for it, but as he said, This onely can I say, I do not love thee, but I cannot 2say wherefore: they are convinced that they are better then themselves, in their most serious thoughts, they wish to dye their death, to be in their condition, and yet their hearts do rise against them: as they were wont to say of Caius Seius, he was a good man, but he was a Christian. But it may be said, there is a reason for our opposition, we do not oppose them for their ⟨p. 37⟩goodness, but because they oppose Laws, and we would see the Laws to be obeyed; we do not oppose them for their godliness, but for their hypocrisie. For answer, the Devil never opposed Religion, but under some colour. Pharaoh cryes out of the people of Israel that they were idle. Haman says, that it was not for the Kings profit to suffer the Jews. Tobiah and Sanballat cryes out of them, that they were enemies to Kings and Government. Saint Paul was accused of sedition. But surely it is not for the execution of Laws, that mens hearts do so rise against such as are forward in the ways of Religion, for in other things they count men too busie, when they seek the execution of Law. It was Tertullians appology in the behalf of the Christians against the Gentiles, who objected the same thing against them; O says he, there 3are other Laws more for the good of the Commonwealth, that you do not execute; as he instanceth in Laws that were made to restrain men from sumptuousness in feastings, and in apparel, and housholdstuff, and in their excessive costs about their Shows and Games, yea, and many ancient Laws about Religion they regarded not. And as for that plea of hypocrisie, take this one evidence, that it is not that which is opposed, but Religion it self: if it were hypocrisie that were opposed, then the better they did grow when they were in their most serious moods, the more they would oppose it; for that which is evil must needs be so much the more opposed, by how much the more any grows better; but it is apparent, that howsoever men in the heat of their pride and lusts, set themselves against the servants of God, under that name of hypocrisie, by which they blinde ⟨p. 38⟩their own consciences;
- 15.
- 2Non possum dicere quare: hoc tantum possum dicere non am• te. Bonus vir Caius Seius, sed Christianus.
- 3Tertul. Apol. ad versus gentes. c. 6.
